South American

division

ADULT SABBATH SCHOOL BIBLE STUDY GUIDE

GROWING IN CHRIST

Seventh-day

Adventist Church

Oct

Nov

Dec 2012

*EAQ121001*

Where legally possible, offerings will go to these projects; otherwise special arrangement will be made with the

General Conference for distribution of funds based on the laws of the countries where these offerings are collected.

Adult

SAbbAth School

bible Study Guide

Oct

Nov

Dec 2012

Atlantic

Ocean

Pacific

Ocean

Lake Titicaca

Amazon R.

Rio Araguaia

Rio Jurua

Rio Madeira

Rio Madre de Dios

Rio Magdalena

Rio Negro

Rio Orinoco

Rio Paraguay

Rio Parana

Rio Purus

Rio Sao Francisco

Rio Tapajos

Rio Teles Pires

Rio Tocantins

Rio Uruguay

Rio Xingu

ARGENTINA

BOLIVIA

PERU

BRAZIL

CHILE

ECUADOR

PARAGUAY

URUGUAY

Unions Churches Companies Members Population

Argentina 526 329 109,777 41,000,000

Bolivia 312 602 78,391 10,426,000

Central Brazil 989 688 218,137 46,540,000

Chile 623 311 113,738 17,100,000

Ecuador 194 337 45,900 14,475,000

North Brazil 1,239 1,018 181,312 13,128,000

North Peru 1,025 1,579 182,628 12,420,000

Northeast Brazil 1,516 2,316 347,061 50,215,000

Northwest Brazil 725 540 117,722 5,460,000

Paraguay 60 52 12,437 6,459,000

South Brazil 864 977 172,688 26,410,000

South Peru 975 1,459 185,542 17,050,000

Southeast Brazil 1,071 1,017 164,895 37,700,000

Uruguay 50 27 7,473 3,360,000

West Central Brazil 529 640 104,995 13,860,000

Totals 10,698 11,892 2,042,196 315,603,000

*As of June 2011

Growing

Christ

Mission Projects

Our Thirteenth Sabbath Offering this quarter will help

the South American Division with these projects:

l Brazil: Churches for existing congregations in west-

central Brazil

l Brazil: Church for Central Brazil Adventist Academy

l Northern Peru: Churches for existing congregations

l Northern Peru: An auditorium for the Adventist school in

Chiclayo, Peru

l CHILDREN’S PROJECT: Training material for children

who lead small groups in northern Peru

For more information, visit www.AdventistMission.org

Contents

1 The Great Controversy: The Foundation—September 29–October 5 6

2 Revelation, and the God Revealed in It—October 6–12 14

3 Mankind: God’s Handiwork—October 13–19 22

4 Salvation: The Only Solution—October 20–26 30

5 Growing in Christ—October 27–November 2 38

6 Victory Over Evil Forces—November 3–9 46

7 “Arming” for Victory—November 10–16 56

8 The Church: In Service to Humanity—November 17–23 64

9 The Church: Rites and Rituals—November 24–30 72

10 The Law and the Gospel—December 1–7 80

11 The Christian Life—December 8–14 88

12 Last Things: Jesus and the Saved—December 15–21 96

13 When All Things Become New—December 22–28 104

Editorial Assistant

Sharon Thomas-Crews

Pacific Press

Coordinator

Wendy Marcum

Art Director and Illustrator

Lars Justinen

Concept Design

Dever Designs

Editorial Office 12501 Old Columbia Pike, Silver Spring, MD 20904

Come visit us at our Web site: http://www.absg.adventist.org

Principal Contributor

Kwabena Donkor

Editor

Clifford R. Goldstein

Associate Editor

Soraya Homayouni

Publication Manager

Lea Alexander Greve

The Adult Sabbath School Bible Study Guide is prepared by the Office of

the Adult Bible Study Guide of the General Conference of Seventh-day

Adventists. The preparation of the guides is under the general direction of

the Sabbath School Publications Board, a subcommittee of the General

Conference Administrative Committee (ADCOM), publisher of the Bible

study guides. The published guide reflects the input of worldwide evaluation

committees and the approval of the Sabbath School Publications Board and

thus does not solely or necessarily represent the intent of the author(s).

Sabbath

School

Personal

Ministries

veryone believes in something. Even those who claim to believe in

nothing, or in nothing absolute, still believe in something (in this

case, their relativism). Beliefs are important because they greatly

impact how we live. For some Christians, however, more important than belief or

behavior is belonging, a sense of community. Yet, community must be based on

shared beliefs, shared goals, and common concerns.

For Seventh-day Adventists—people from almost every conceivable manifesta-

tion of humanity—what holds us together as a community are our “fundamental

beliefs,” all 28, which are foundational for growing in Christ and living as a com-

munity of faith in the light of eternity.

Some argue that what matters is our love of Christ, not doctrine. This sounds

nice, but the Bible never separates a love for Christ from a love for the truth. We

are told that by “speaking the truth in love,” we may grow into Christ (Eph. 4:15,

16). Knowing doctrine is not merely accumulating correct data; rather, knowing

doctrine results in love for God (2 John 6–10). Furthermore, the Bible is concerned

about “sound doctrine” because, among other things, it affects the ethical life

(1 Tim. 1:9, 10; Titus 2:1–5).

The Seventh-day Adventist Church has a statement of 28 fundamental beliefs.

These are not a creed, in the sense that one could not expect any further develop-

ment of the truths expressed in them (or that even more teachings could be added).

Fundamental BeliefsFundamental Beliefs

And though we must always be open to more light, a firm consensus on these beliefs

is crucial to the unity and mission of the church. What has brought together millions

of people from all over the world into a unified movement other than our shared

doctrines?

This quarter, then, we are going to focus on some of those teachings. Though

we believe that all 28 are foundational and fundamental to our identity as Seventh-

day Adventists, we cannot study them all in one quarter. But we do hope to pre-

sent a systematic and coherent guide to some of these

beliefs. Special attention will be given to belief Number

11, “Growing in Christ,” accepted by the General

Conference Session in St. Louis, Missouri, in 2005 (see

lessons 5–7). This belief, in and of itself, didn’t add new

or previously unknown teaching; rather, in response to

needs in certain parts of the world, it helped to clarify the

church’s understanding of God’s power to give believers

in Christ victory over the forces of evil. In fact, all the

lessons this quarter will be framed within the context of

the struggle between Christ and those forces of evil. It’s

what we call “the great controversy.”

Within the great-controversy motif, and directly related to it, salvation in Christ is

the thread that runs through all our doctrines. The great controversy, and the issues it

has generated, sets the stage for the plan of redemption, which underlies and perme-

ates all 28 of our fundamental beliefs.

Doctrines, then, are not an end in and of themselves. They are a means to an end,

and that end is Jesus, knowing Jesus for ourselves and growing in Him. Or, more

subjectively, all 28 of our doctrines should lead us to a deeper understanding of what

Jesus has done for us through the plan of salvation, which, in turn, should lead us to

a deeper love of God and to a life more committed to revealing that love not only to

the world but also to “principalities and powers in heavenly places” (Eph 3:10).

Yes, everyone believes in something. The goal of the quarter is to help us to not just

believe in Truth (John 14:6), but to love Him even more and to grow in His grace.

Kwabena Donkor, a native of Ghana, is an associate director of the Biblical Research

Institute at the General Conference headquarters in Silver Spring, Maryland.

Within the great-

controversy motif,

and directly related

to it, salvation in

Christ is the thread

that runs through

all our doctrines.

Got

Questions?

Sabbath School

University has answers!

Sabbath School University is a

28-minute discussion of the Adult

Sabbath School Bible Study Guide. SSU

discusses the content and strategies to

enrich your Sabbath School with

fellowship, outreach, Bible study,

and missions. Sabbath School leaders,

don’t miss this weekly broadcast on

Hope Channel.

www.hopetv.org

mall groups are the

power behind the

Adventist Church’s rapid

growth in South America.

Church members invite

neighbors and friends to

their homes to study the

Bible and pray together.

Even children have their

own small groups.

But small groups

outgrow their homes and

need a place in which to

worship. Their faith is

rich, but their resources

are meager.

This quarter our

Thirteenth Sabbath

Offering will help several

struggling congregations in

Brazil and Peru to build

simple churches in which

to worship. I’m glad I can

help. For me, it’s personal.

Small Groups,

Rapid Growth

ABSG Ad bw.indd 1 1/4/12 2:52 PM

L e s s o n

*September 29–October 5

The Great Controversy:

The Foundation

sabbath afternoon

Read for This Week’s Study:

Gen. 3:15, Rev. 12:1–17,

Isa. 14:4–21, Ezek. 28:12–19, Isa. 53:6, Rom. 1:20–28, John 16:2.

Memory Text:

“ ‘And I will put enmity between you and the

woman, and between your seed and her Seed; He shall bruise

your head, and you shall bruise His heel’ ” (Genesis 3:15, NKJV).

Key Thought:

The great-controversy motif is the overarching con-

cept that gives cohesion to Seventh-day Adventist Fundamental

Beliefs.

ecessity,” it has been said, “is the mother of invention.” The

word mother, in this case, means “the source,” “the driving

force,” and “the foundation”; in other words, it’s the need, the

necessity, for something that moves people to action. For instance,

the need for cleaner air is the foundation, the driving force, behind the

move for energy sources other than fossil fuels.

Just as with physical inventions, a belief system also needs a foun-

dation or a principle that explains it.

Seventh-day Adventists profess a body of 28 fundamental beliefs.

These beliefs have a foundation in a concept that we call the “great

controversy.” Each of the 28 fundamentals deals with a particular

aspect of this cosmic controversy. The beliefs that will be studied

this quarter make the best sense against the backdrop of the great-

controversy motif. This week we will look at some of the key points

of this foundation.

*Study this week’s lesson to prepare for Sabbath, October 6.

Sunday

September 30

The Controversy and Its Players

All throughout recorded history, people have sensed that humanity is in

some sort of battle, a war, a struggle between competing forces. The poet

T. S. Eliot wrote, “In all of my years, one thing does not change. / However

you disguise it, this thing does not change: / The perpetual struggle of

Good and Evil.”—The Complete Poems and Plays (New York, San Diego,

London: Harcourt Brace & Company, 1952), p. 98. However common

that understanding, people have radically different views regarding what

the conflict is about, who’s involved, what’s at stake, and how it is going

to end. As Seventh-day Adventists, however, we have a decidedly super-

naturalist perspective regarding this battle, a perspective that comes from

our understanding of the Bible and how the Bible depicts what we call “the

great controversy between Christ and Satan.”

Study

Genesis 3:15 and Revelation 12:1–17. Who are the key players

in the controversy? While symbols are sometimes used to depict the

players, why do we believe that the powers described here are real,

literal beings? What would happen to our whole belief system were

we to spiritualize away the reality of the great controversy between

Christ and Satan and our role in it?

It is not unusual for people to use terms such as the devil, angels, or

even God when they mean something very different from the meaning

usually attached to those words. For example, there are some whose inter-

est in the use of the word God focuses only on the function that the word

performs in human language and society; they have no interest in whether

“God,” in any form, exists.

Whatever the symbols used to describe them, the Bible teaches that

these figures are real entities engaged in a real conflict. That’s how we as

Seventh-day Adventists understand them. Most of the doctrines studied

this quarter will not make sense if the players identified in the controversy

are not taken literally, which often puts us decidedly at odds with the

prevailing culture.

In fact, while secularism has taken many shapes and forms over the

last two centuries, nothing characterizes secularism more than the push

to eliminate all “otherworldly” language from human discourse. With the

success of science, people in some cultures are more and more inclined

to think about issues scientifically. Angels and demons do not fare well in

the scientific mode of thinking. Hence, contemporary culture is witness-

ing a gradual demise of belief in the supernatural.

How strongly impacted is your own culture by the scientific, secu-

lar worldview? How much have you been impacted by it? Against

what aspects of this worldview must we particularly guard?

Monday

October 1

Lucifer’s Fall

Although the Bible does not explicitly tell us the issues involved

in the controversy between God and Satan, they can be inferred from

some pertinent scriptural passages, such as Isaiah 14:4–21 and Ezekiel

28:12–19. In their original settings, these passages represented pagan

kings of Tyre and Babylon; but, when read carefully, they provide

details that go beyond these ancient, Near Eastern rulers. Indeed, they

point to the origin, position, and fall of Satan.

1 Timothy 3:6, Paul warns against ordaining a new convert, caution-

ing that such an act might cause the person to become conceited

and fall under the same judgment as the devil. How does Paul’s

statement throw light on the two passages above, and in what

way do these three passages together help us to understand some

issues in the controversy?

________________________________________________________

At least three issues are raised in the texts cited above: pride,

autonomy, and independence. The Old Testament portrays a created,

dependent being aspiring to be self-sufficient and independent. But

independence is always independence from something or somebody.

First John 3:8 says that the devil has sinned from the beginning;

1 John 3:4 defines sin as “lawlessness.” It follows, then, that Satan’s

sin—which manifested itself as a quest for independence and autonomy

—represented a desire to be freed from the “restraints” of God and

His laws. Thus, by refusing to allow himself to be brought under the

authority of God’s law, Satan showed that he wanted to live under a

different set of conditions. This rebellion would also imply that the

system of laws in heaven was not ideal, that something was, indeed,

wrong with it. But because God’s law is a reflection of God’s charac-

ter, a defect in the law would amount to a defect in God’s character.

In short, Satan’s rebellion was as much against God Himself as it was

against anything else.

Pride, autonomy, independence. What images do these words con-

jure up in your own mind? In what ways are any of us in danger of

falling into the traps, which are sometimes very subtle, that pride,

autonomy, and independence can set for us? After all, under the

right conditions, what’s wrong with any of these concepts?

Tuesday

October 2

God’s Weapon

“And I will put enmity between thee and the woman, and

between thy seed and her seed; it shall bruise thy head, and thou

shalt bruise his heel” (Gen. 3:15). In what way is the great contro-

versy revealed in this text?

________________________________________________________

The cryptic language of Genesis 3:15, in which the controversy

is here predicted, gives us a hint of God’s rules of engagement in

this conflict. We can see that the conflict, which had just begun on

earth between the serpent and the woman, was going to take shape

by involving the followers of the initial contestants: the “seed” of

the woman and the “seed” of the serpent. In due course, as we know,

the conflict would climax into a mortal clash between Satan and a

male descendant of the woman, Jesus of Nazareth. God’s weapon of

choice was Jesus, who would come to fight on behalf of the woman,

suffer “bruises,” but ultimately deliver a deadly blow to the serpent.

To be the weapon of choice was an act of sacrifice by Jesus, an act

of selfless love.

How

do the following texts help us to understand some of the issues

involved in the great controversy? How is the plan of salvation

central to it?

Compare Gen. 4:4 with Heb. 11:4_____________________________

Compare Gen. 12:3, 22:18 with Gal. 3:16_______________________

Compare Exod. 25:8 with Heb. 4:2____________________________

Compare Isa. 53:6 with Rom. 5:8_____________________________

Matt. 16:18, 18:16–20_______________________________________

Heb. 8:1, 2_______________________________________________

Wednesday

October 3

Satan’s Fight

If you looked carefully at yesterday’s study, you would have seen a

progression of how God manifested Himself and His truth in the midst of

the great controversy. God worked through the patriarchal and Israelite

sanctuary services, through Christ’s sacrificial atoning death, through the

church, and through Christ’s own ministry in the heavenly sanctuary.

Satan, however, has worked tirelessly to try to undermine the Lord’s

plans. So much of the great controversy has been, and is now, fought out

over these very issues.

For instance, the sacrificial system practiced by the patriarchs, and in

Israel’s sanctuary service, was designed by God to remind humankind of

the Creator and to keep the hope of redemption alive.

How

did Satan seek to usurp and destroy the truth about the plan of

salvation, especially as revealed in the sacrificial system? See Rom.

1:20–28; Deut. 32:17, 18.

Of course, the incarnation of Christ, His ministry on earth, and His

atoning sacrificial death on the cross were the central parts of how God

chose to defeat Satan in the great controversy. The death of Christ would

guarantee the undoing of Satan, who had worked tirelessly against Him.

What

do these texts (Matt. 2:1–18, 4:1–11, 16:21–23, 27:39–42) tell us

about the ways in which Satan worked against Jesus?

After His death and resurrection, Christ established His church on

earth to proclaim to lost humanity the good news of salvation. From the

inception of the church, Satan has determined to weaken and destroy it.

The following passages show some of Satan’s tactics against the church

(See Acts 5:17, 18; 7:54–60; 2 Thess. 2:1–4; 1 Tim. 4:1; 2 Pet. 2:1;

Rev. 12:13–17).

Meanwhile, the book of Hebrews tells of a real sanctuary in heaven

where Christ entered after His ascension (Heb. 4:14–16, 9:24), per-

forming a priestly function on behalf of sinful humanity (Heb. 7:27).

In Daniel 8:11–14, we can see Satan’s activity in connection with

Christ’s priestly ministry in the heavenly sanctuary and his attempt to

usurp that ministry.

It’s one thing to read 1 Peter 5:8, 9 and have an intellectual

understanding of its warning; it’s another to actually live out

that warning in your daily life. How do you, in fact, resist the

devil? How often during a single day are you aware of Satan’s

efforts against you?

Thursday

October 4

Destinies

“ ‘And if it seems evil to you to serve the Lord, choose for

yourselves this day whom you will serve, whether the gods which

your fathers served that were on the other side of the River, or

the gods of the Amorites, in whose land you dwell. But as for me

and my house, we will serve the Lord’ ” (Josh. 24:15, NKJV). How

does this text reveal what is, in many ways, the most foundational

issue in the great controversy?

Prophecy provides us with a view of the closing scenes of the conflict

between God and Satan. For a period of 1,260 years (Dan. 7:25, 12:7,

Rev. 11:2, 12:14, 13:5), Satan sporadically, but persistently, persecuted

God’s people. In a final showdown described in Revelation 12 and 13,

Satan will employ two earthly powers: a leopardlike beast (Rev. 13:1–

10) and a two-horned beast (Rev. 13:11–17). These beasts will employ

all the tactics of Satan that were discussed in yesterday’s lesson.

Revelation 14 is a description of the countermove to Satan’s

maneuvers that God will use during the final stages in the struggle in

order to bring the struggle to an end. What does Revelation 14:6–13

tell us about the ways in which some of the issues in the great contro-

versy are going to be made manifest?

________________________________________________________

From God’s perspective, a clear proclamation of the issues involved

in the conflict (represented here as being sent by three angels) is

necessary before the conflict comes to a close. Humanity needs to

be intelligently informed in order for people to make up their minds

about the issues.

In the final conflict there will be people who stand loyal to God.

In Revelation 14 they are symbolized by the number 144,000, pos-

sibly representative of an innumerable people from all the nations of

the earth (Rev. 7:4). But they remain obedient to the commandments

of God in a time of great distress and are wholeheartedly devoted to

the worship of their Creator God. They receive the approval of God

and are victorious with Him while the impenitent are destroyed in the

ensuing harvest (Rev. 14:14–20). The point is that one day this great

controversy will be over.

One thing about the great controversy: no one can be neutral.

You’re either on one side or the other. Anyone can claim to be

on the Lord’s side (see John 16:2); how do you know, for sure,

that you really are? Bring your answer to class on Sabbath.

friday

October 5

Further Study:

Read Frank B. Holbrook, “The Great Controversy,”

pp. 969–1008, in Raoul Dederen (ed.), Handbook of Seventh-day

Adventist Theology.

“The Bible is its own expositor. Scripture is to be compared with

scripture. The student should learn to view the word as a whole,

and to see the relation of its parts. He should gain a knowledge of

its grand central theme, of God’s original purpose for the world, of

the rise of the great controversy, and of the work of redemption. He

should understand the nature of the two principles that are contend-

ing for supremacy, and should learn to trace their working through

the records of history and prophecy, to the great consummation. He

should see how this controversy enters into every phase of human

experience; how in every act of life he himself reveals the one or the

other of the two antagonistic motives; and how, whether he will or

not, he is even now deciding upon which side of the controversy he

will be found.”—Ellen G. White, Education, p. 190.

Discussion Questions:

l In the quotation from the book Education given above, Ellen

G. White writes that the great controversy enters into every

phase of human experience. How true has this been in your own

experience? Has your understanding of the great-controversy

motif been a source of strength or frustration as you cope with

the issues of daily living in the world of sin and suffering?

l Some speak about a “delay” in the second coming of Christ.

With the amount of injustice and senseless suffering in the

world, it seems that every additional day of life on earth is one

too many. Have the class members share their individual per-

spectives regarding the great-controversy motif from the point

of view of the so-called “delay.”

l How confident can we be about the final resolution of the

conflict between good and evil? What gives you assurance that

evil will be overcome in the end? What reasons do we have for

believing that? How, for instance, does the prophecy of Daniel 2

help to give us assurance about the ultimate outcome?

l In class, go over your answers to the final question on

Thursday. The answer is especially relevant because of our

understanding of just who the persecutors are going to be in

the last days. How, then, can we be sure we will be on the right

side?

tor

i n s i d e

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

Following the Sinners

Gustave read the notice of evangelistic meetings in his town in Burundi. He

had heard about Seventh-day Adventists. He had heard that they are sinners

because they worked in their gardens on Sunday. But Gustave decided to

attend the meetings anyway. He hoped to learn something new about God.

The messages touched his heart. Gustave attended the meetings when they

didn’t conflict with school. By the end of the second week, Gustave had many

questions. He asked the church elder to study the Bible with him. Before long

Gustave was convinced that Seventh-day Adventists weren’t sinning when

they worked on Sunday; they were keeping the Bible Sabbath. He asked to

join the Seventh-day Adventist Church.

Gustave stopped attending classes on Saturday and went to church

instead. One of his teachers warned him that if he continued to miss

classes he would be expelled. When Gustave’s parents learned about

it, they were upset. “Please allow me to worship God as He leads me,”

Gustave pleaded.

Gustave tried to explain his faith to the school principal too, hoping

that he would excuse Gustave from classes. But the principal accused

him of being a bad influence on other students. Unsure of what else to do,

Gustave returned to school on Sabbaths. But he spent his time reading the

Bible instead of studying.

The next year Gustave enrolled in a Christian high school, and was the

only Seventh-day Adventist in the school. Although the school didn’t hold

classes on Saturday, they did hold mandatory religious classes that day.

Gustave quickly became the leader of his chosen group.

He shared his faith with the young people in the study group, and sev-

eral wanted to know more about what he believed. He studied the Bible

with them, but one by one they dropped out when their parents warned

them about Seventh-day Adventists.

After Gustave completed high school, his parents urged him to get a

job. Most jobs required Sabbath work, and Gustave refused. His parents

refused to support him if he wouldn’t work. After many months he found

work with ADRA.

Gustave shares his faith with others and explains that Seventh-day

Adventists aren’t sinners because they work on Sunday; they’re sinners

saved by God’s grace who seek to follow Jesus’ example of obedience.

Your mission offerings help to support evangelism in Burundi and

around the world. Thank you for giving so that others can learn God’s

will for their lives.

Gustave ndayambaje lives in southern Burundi, a small country in central Africa.

L e s s o n

*October 6–12

Revelation, and the God

Revealed in It

sabbath afternoon

Read for This Week’s Study:

2 Pet. 1:19–21; 2 Tim. 3:16, 17;

Deut. 6:4; Matt. 28:19; Heb. 11:6; Exod. 3:1–14.

Memory Text:

“God, who at various times and in various ways

spoke in time past to the fathers by the prophets, has in these last days

spoken to us by His Son, whom He has appointed heir of all things,

through whom also He made the worlds” (Hebrews 1:1, 2, NKJV).

Key Thought

: However important it is to understand the way in

which biblical inspiration works, it’s more important to know the

God who is revealed to us through that inspiration.

he heavens declare the glory of God; and the firmament

sheweth his handywork” (Ps. 19:1). What they don’t declare,

however, is that our God loves us, died for us, and is actively

working to save us from the consequences of our sinful choices.

The bottom line is that, whatever we can learn about God from

other sources, the key source has to be the Bible. There are great

truths, especially about the nature of God and His activity in this

world, that we would know nothing about were they not revealed to

us. As we have seen already, while people can sense something of a

battle going on between good and evil, how else would they know of

the great controversy were it not taught in the Scriptures?

This week we’ll focus on two things: first, we’ll look at what the

Bible says about itself and how it was inspired. Next, we’ll see what

it teaches us about the God who inspired it.

*Study this week’s lesson to prepare for Sabbath, October 13.

Sunday

October 7

The Doctrine of Scripture

Read

2 Peter 1:19–21. What do these verses tell us about how the

New Testament authors regarded the Scriptures?

________________________________________________________

Peter affirms that the prophecies of the Old Testament were not of

human origin. His argument is that the prophets spoke because they

were “moved by the Spirit of God.” The expression “moved by the

Spirit of God” means that the impulse that led to the writing of the

Scriptures came from the Holy Spirit. In short, the Bible writers were

inspired by the Lord Himself.

Read

2 Timothy 3:16, 17. What do these verses tell us about the Bible

and the ways in which it’s to be used?

________________________________________________________

It’s very clear that Paul wished Timothy to understand that because

the Scriptures are divinely produced, they are dependable and valu-

able for the building up of the believer. Paul leaves no question as to

Scripture’s truthfulness, authority, and origin. Notice, too, that he is

talking about “all Scripture.” Paul doesn’t leave us the option to pick

and choose which parts we think are inspired and which parts aren’t.

Not everything (such as the ceremonial laws) is still binding on us,

but that fact is radically different from the claim that some parts of

the Bible are inspired and others aren’t, or that some parts aren’t as

inspired as other parts (whatever that’s supposed to mean).

Read

Matthew 4:4, 7, 10; 22:41–46; John 10:34, 35. What crucial

truth about Scripture and the authority of Scripture can we take

from these texts?

________________________________________________________

No matter what we believe, we need a starting point, a foundation

upon which to base that belief. For Seventh-day Adventist Christians,

that foundation is the Bible—the ultimate standard and arbiter of

truth.

How much time do you spend in the Word? How much of your

life is patterned by what it teaches? Think back on the past 24

hours. What have you done, or not done, in that time frame

that was based on the authority of Scripture?

Monday

October 8

The Nature of Inspiration

“It is not the words of the Bible that are inspired, but the men that

were inspired. Inspiration acts not on the man’s words or his expres-

sions but on the man himself, who, under the influence of the Holy

Ghost, is imbued with thoughts. But the words receive the impress

of the individual mind. The divine mind is diffused. The divine mind

and will is combined with the human mind and will; thus the utter-

ances of the man are the word of God.”—Ellen G. White, Selected

Messages, book 1, p. 21. How do these words help us to understand

how biblical inspiration works?

In the whole question regarding inspiration, people sometimes get

obsessed with what are often deemed as problematic texts. Consider, for

example, the wording of the inscription above Jesus’ cross as depicted

in the Gospels. According to Matthew 27:37, it said, “THIS IS JESUS

THE KING OF THE JEWS”; according to Mark 15:26, “THE KING

OF THE JEWS”; according to Luke 23:38, “THIS IS THE KING OF

THE JEWS.” How are we to understand these differences?

As the Bible says, “all Scripture is given by inspiration of God” and

is trustworthy; yet, we are given different accounts of the inscription on

Jesus’ cross. These two points together can give us insight into the way

in which inspiration works. This case shows that inspiration permits dif-

ferent expressions of an idea or event to the extent that the expressions

adequately depict it. When a general approximation is an adequate

expression, as in the inscriptions on the cross, inspiration accommo-

dates it. On the other hand, where specificity is required, as in 1 Kings

6:1, inspiration provides it and should be accepted as such.

Compare

Acts 1:18 and Matthew 27:5. In what ways do these

accounts of Judas’ death seem to differ?

________________________________________________________

For a long time, critics of the Bible claimed that these verses gave

conflicting accounts of Judas’ death. However, recent research has

shown that the word translated as “falling headlong” in Acts 1:18 also

means “swelling up.” Therefore, it’s likely that, after hanging himself,

Judas was not discovered until his corpse had swelled up, causing his

intestines to burst open. The point is, what at first seemed to be con-

tradictory is now shown not to be. The vast majority of the Bible is

not problematic. In the few places where some questions remain about

apparent “errors” or “contradictions,” the prudent attitude would be

humility. Who knows how many people have made a shipwreck of faith

by focusing on “problem” texts. We have not been called to stand in

judgment over the Word; we have been called, instead, to obey it.

Tuesday

October 9

The Mystery of the Triune God

“And God said, Let us make man in our image, after our like-

ness” (Gen. 1:26).

Understanding how inspiration works, however important, is only

a means to an end, and that end is to know God. A deep understand-

ing of how the Bible was written, or even a deep understanding of

the truths revealed in it, mean nothing if we don’t know the Lord for

ourselves (John 17:3).

And one thing that the Bible explicitly affirms about the Lord is

His oneness.

Read

Deuteronomy 6:4 and Mark 12:29. What crucial truth is found

in these texts?

________________________________________________________

The expression in the Bible about the oneness of God precludes any

idea of many gods. There is only one God. However, the total picture

we get from the Bible is that there is an inner “content” to Him, even

in His oneness.

Read

Genesis 1:26; 3:22; 11:7; John 1:1–3, 18; 20:28; 2 Corinthians

13:14; Matthew 28:19. How do these texts begin to clarify the

inner reality of God?

________________________________________________________

The Old Testament’s suggestion of plurality provides hints about

the nature of the inner being of God. When we couple this with the

New Testament’s statement about Jesus Christ and the Holy Spirit, we

start to realize that there’s a lot about God’s nature that we don’t fully

understand and probably never will. The triune aspect of God is one

mystery, among many, with which we will have to learn to live.

The information that the Bible gives about God, including His

three-part nature, is not provided in order for us to engage in specula-

tive philosophizing but in order to further our understanding of His

activities, especially His redemptive work on our behalf as the great

controversy unfolds and is finally ended.

Who doesn’t have a lot of questions that only God can answer?

How can we learn to trust Him until the time comes when He

will give us answers?

______________________________________________________

Wednesday

October 10

The Attributes of Our Creator

The Bible reveals to us truths about God that we aren’t going to find

anywhere else. Among those truths is that He is the Creator. In fact,

that’s the first thing the Bible tells us about God, that He created “the

heavens and the earth” (Gen. 1:1).

One of the many fascinating things about this text is that the Bible

simply assumes the existence of God without trying to prove or show

it. The Bible spends a great deal of time teaching us about what God is

like, particularly as His character is revealed through His interaction

with fallen humanity. But it spends no time trying to prove that He

exists. It just assumes His existence.

Read

Hebrews 11:6 and Romans 10:17. What do they say about God

and the role that His Word plays in bringing us awareness of His

existence?

________________________________________________________

Conviction about the existence of God cannot come from rational

arguments alone. The Bible teaches that a person is convinced of

God’s existence through personal experience with Him as the Holy

Spirit impresses one’s heart and mind with the fact of His existence.

In many cases, people may come to believe in God first; only after do

they start to build a logical and intellectual foundation for faith in a

God whom they cannot see.

Read

Malachi 3:6; James 1:17; 1 John 4:8, 16; and 2 Chronicles

6:18. What do these texts tell us about the attributes of God?

What other attributes of God are revealed in the Word?

________________________________________________________

Dwell on the attributes of God as expressed in the Scriptures.

How many of them could you know from other sources, that

is, from nature or from personal experience? What does your

answer teach you about how crucial the Scriptures are to our

understanding of what God is truly like?

Thursday

October 11

The Activities of God

Even the most cursory reading of the Bible reveals that God is

actively involved in humanity and in what happens here on earth. He

is not distant, detached, or removed, as some ancient Greek concepts

of God taught, or as even some Christian theologians try to depict

Him. Though radically different from what He created, the Lord has

intimately tied Himself to His creation.

we saw yesterday, the Bible depicts the Lord as our Creator, an

act that shows just how intricately tied to this world He really is.

What do the following texts tell us about God’s other activities

here on earth, especially in the context of the great controversy?

Gen. 11:9________________________________________________

________________________________________________________

Gen. 19:24_______________________________________________

________________________________________________________

Exod. 3:1–14______________________________________________

________________________________________________________

John 3:16________________________________________________

________________________________________________________

1 Thess. 4:17_____________________________________________

________________________________________________________

Without a doubt, the Bible reveals a God who is greatly involved

with humanity. The whole great-controversy scenario is, really, about

how the Lord is working to save humanity from the clutches of sin

and Satan. From the first act of the earth’s creation (Gen. 1:1) to the

cross (John 19:18) to the recreation of the earth (2 Pet. 3:12, 13),

the Bible shows us unequivocally the Lord’s intimate activity with

humanity.

In what ways have you, personally, experienced the activity of

God? In what ways have you seen Him work in your life and in

the lives of others? In what ways can you learn to draw comfort

from knowing God’s closeness and intimacy with us?

friday

October 12

Further Study:

Read Ellen G. White, “Danger in Speculative

Knowledge,” pp. 427–438, in The Ministry of Healing; “The Word

Made Flesh,” pp. 746–749, in Testimonies for the Church, vol. 5;

“Preface” and “Introduction,” pp. 5–7, in The Great Controversy.

“God has been pleased to communicate His truth to the world by

human agencies, and He Himself, by His Holy Spirit, qualified men

and enabled them to do this work. He guided the mind in the selec-

tion of what to speak and what to write. The treasure was entrusted

to earthen vessels, yet it is, nonetheless, from Heaven. The testimony

is conveyed through the imperfect expression of human language, yet

it is the testimony of God; and the obedient, believing child of God

beholds in it the glory of a divine power, full of grace and truth.

“In His word, God has committed to men the knowledge necessary

for salvation. The Holy Scriptures are to be accepted as an authorita-

tive, infallible revelation of His will. They are the standard of character,

the revealer of doctrines, and the test of experience. ‘Every scripture

inspired of God is also profitable for teaching, for reproof, for correc-

tion, for instruction which is in righteousness; that the man of God may

be complete, furnished completely unto every good work.’ 2 Timothy

3:16, 17.”—Ellen G. White, The Great Controversy, pp. 8, 9.

Discussion Questions:

l Apart from information we may obtain from the Bible, how

confident can we be about our conclusions concerning God? Is

there any room at all for an understanding of God from other

sources? If so, what are those sources, and how can we be sure

that the information they give us is correct?

l Why is any worldview that denies the supernatural in fatal

contradiction to the Word of God?

l Science and technology have, in many ways, been a great

blessing to humanity. In some ways, too, science has helped us

to better understand the power of God (for instance, look at

what it has shown us about the utter complexity of life!). What,

though, are the obvious limits to what science can teach us about

God? When, too, can science work against a true understanding

of God?

l Why is the doctrine of a triune God (no matter how difficult

to understand) so important to us as Seventh-day Adventists?

Think what it would mean, for instance, if Christ were anything

other than fully God?

tor

i n s i d e

Embracing the World’s Cities

More than half the world’s population lives in cities, yet the Seventh-

day Adventist work in the cities languishes. God has a heart for cities.

Speaking of Nineveh, He asked, “Should I not be concerned about that

great city?” (Jon. 4:11, NIV). When Jesus came to this earth, He “had

compassion on [the people] because they were harassed and helpless,

like sheep without a shepherd” (Matt. 9:36, NIV).

Jesus showed how to minister. He mingled with people, showed

sympathy, ministered to needs, won confidence, and bid them to follow

Him.

Pastor Wayne Krause helped to plant a church in an area north of

Sydney, Australia, where thousands of families live who have never

entered a church. One day a young man asked two women from the

church to take him to a methadone clinic for treatment. They agreed, and

then prepared this young heroin addict a hot meal.

The young man started attending church. Each Sabbath afternoon

members drove him to his methadone treatments. And when he had to

appear in court, several church members went to support him. After the

trial the young man’s mother approached the members who were help-

ing her son. She asked if she could visit the church.

A few weeks later a group of people clad in black leather and heavy

chains entered the church and sat in the front row. Pastor Krause changed

his sermon to the great controversy between good and evil.

After worship Pastor Krause met the visitors and learned they were

the family of the young addict. They had come to see what kind of

church showed such love to their son and brother. They asked Pastor

Krause how they could be on God’s side. He explained the plan of salva-

tion, and they prayed to make Jesus the center of their lives.

None of them had a Bible, and the only Bibles Pastor Krause could

find were in the lost and found. He offered them to his new friends and

showed them where to start reading. One young man, a singer in a rock

band, received a tattered Bible. Pastor Krause offered to find him a nicer

one, but the young singer gently stroked the Bible, and said, “No, please,

I’ve never had a Bible. It’s mine.”

Every city in the world is filled with people hungry for something

better. They are sons and daughters of God, but they don’t know it yet.

Our commission is to go into the entire world to share God’s love. That

includes the cities. They’re waiting for us; what are we waiting for?

Gary Krause is director of Adventist Mission at the General Conference.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

L e s s o n

*October 13–19

Mankind: God’s

Handiwork

sabbath afternoon

Read for This Week’s Study:

Gen. 1:27; Rom. 5:12–

19; Gen. 1:26; Mark 12:13–17; Gen. 2:19–25; Acts 17:26.

Memory Text:

“Know ye that the Lord he is God: it is he that hath

made us, and not we ourselves” (Psalm 100:3).

Key Thought:

God created humanity in His own image; sin defiled

that image. God’s plan is to restore that image in us.

nineteenth-century thinker, Arthur Schopenhauer, while deep

in thought about the essence of human identity, accidently

bumped into someone on the street. The person whom he hit

angrily demanded, “Who do you think you are?”

“Who am I?” Schopenhauer responded. “I wish I knew.”

Who am I? Who are we as a race? What are we doing here? How

did we get here, and why?

These are ancient questions that humans still debate today.

Scripture, however, answers them all. That’s because there is an

inseparable link between the question of our identity and the doctrine

of creation. The answer to all those questions is found there; no other

biblical doctrine is as central to our understanding of humanity as is

creation, because it focuses on our origin, not merely our beginning.

“Beginning” simply may refer to the fact of coming to be; “origin”

attaches the idea of purpose to that fact of coming to be.

Therefore, the Bible teaching on the creation of humanity is radi-

cally opposed to evolution, which argues that there is no purpose for

our existence (we are here by chance alone). Rarely have there been

two teachings that present starker or more irreconcilable alternatives

not only to our existence but to our identity as human beings.

*Study this week’s lesson to prepare for Sabbath, October 20.

Sunday

October 14

Creation and Human Origins

“So God created man in his own image, in the image of God cre-

ated he him; male and female created he them” (Gen. 1:27). What

does this text tell us about our origins that is so radically different

from, even openly contradictory to, other views of human begin-

nings, such as evolution?

________________________________________________________

It is impossible to miss the point that, as a conscious act of God,

humanity’s creation had a purpose behind it. Scripture has no room

for any idea of chance. We were made with a distinct purpose, and we

were given a distinct nature and essence right from the start.

Made “in the image of God” is about as concrete and distinct an

essence, a purpose, as could be imagined. This point is important

because some thinkers have argued that humans have to create their

own meaning, their own purpose, because we are born without any

meaning or purpose inherent in us. If, for instance, evolution were

true, one could make the point that—because evolution teaches that

we didn’t come with any purposes—we have to make up our own. In

contrast, according to the Bible, we were made in the image of God

and created to bring glory to Him.

Origins

deal with history. Read Jude 14, Romans 5:12–21, and

1 Corinthians 15:20–22. How do these texts help us to understand

the historicity of Adam in Genesis 1, 2? Why is it important to

understand Adam as a historical person?

________________________________________________________

It’s amazing how many Bible scholars dismiss the historicity of

Adam: he’s a myth, they say, a symbol for humanity but not a real

person. One can hold those beliefs only through greatly distorting the

texts themselves, both in the Old and New Testaments.

Dwell on the fact that you were made in the image of God.

What should that tell you about your own inherent self-worth,

regardless of your faults, weaknesses, and shortcomings?

Monday

October 15

The Image of God: Part 1

As we saw yesterday, Adam and Eve were literal people, not sym-

bols or myths but actual flesh-and-blood beings made “in the image of

God.” Obviously, being made in the image of God is something good,

something sacred, something that bestows inherent value on us. What,

however, does that really mean?

Read

Genesis 1:26 carefully. What statement of intention seems to be

linked to the creation of man in God’s image? That is, God says that

humanity is to be made in His image, and then something immedi-

ately follows as a result. What is that something, and how does it help

us in our understanding of the concept of “the image of God”?

________________________________________________________

Genesis 1:26 is God’s statement of intention. God creates man in

His image and then commands him to do something. Being created

in God’s image appears to be necessary for a certain function; in

this case, to have “dominion” over the rest of what God had created.

Therefore, “the image of God” points to physical, intellectual, social,

and spiritual endowments needed in order for humanity to fulfill

God’s purpose for it. Whatever it meant to have “dominion over” the

rest of the creation, it certainly entailed respect, care, and good stew-

ardship. Humanity was, perhaps, to interact in a dynamic way with the

“lower” created order in a manner that reflected how God interacted

with humans themselves. And being made in the image of God also

meant that humans were to represent God in the world.

What a responsibility!

Read

Mark 12:13–17. How do these verses help us to understand

what it means to be made in God’s image?

________________________________________________________

Jesus’ practical message seems to be “ ‘Give your money to Caesar;

it has his image on it, and thus it belongs to him. But give yourselves

to God. You bear his image, and you belong to him.’ ”—Millard J.

Erickson, Christian Theology (Grand Rapids, Mich.: Baker Book House,

1998), p. 515.

How is this translated into practical terms? Most likely, we also show that

we bear God’s image in our love, commitment, and loyalty to Him, as well

as in the ways in which we treat others. Again, being made in the image of

God, whatever else it entails, is something manifested by our actions.

Tuesday

October 16

The Image of God: Part 2

Whatever else it means to be “made in the image of God,” it also

shows that we were made to be in relationships. What are those rela-

tionships, and how should we, made as we are, act in them?

Read

Genesis 2:19, 20. What does that tell us right away about

humanity’s relationship to the world?

________________________________________________________

Notice the autonomy, the freedom, given to Adam here. He was to

name the creatures that God had created. God didn’t do the naming

Himself; He left that work to Adam. The text suggests that God was

going to accept whatever names Adam gave to the creatures.

Read

Genesis 2:20–25. How do these verses reveal more about the

relational aspects for these beings made in God’s image?

________________________________________________________

A lot of commentary has been written over the centuries about

the meaning of these verses. What is fascinating here, among other

things, is the closeness and the intimacy that was meant to exist

between Adam and Eve. Adam was created out of the soil and Eve

out of Adam (something that helps to distinguish her from every other

earthly created being). To be made in God’s image, then, certainly

entails the capacity for close and loving relationships—something

that surely reflects the relationship in the Godhead itself.

Now study Genesis 1:27 together with Genesis 3:20 and Acts

17:26. In what way is the unity between the first pair of humans

extended to cover the unity of the entire human race? What

does the unity of humanity have to say about ethical issues such

as justice, racism, et cetera?

_______________________________________________________

Wednesday

October 17

A Defiled Image

One of the many great obstacles for those who read evolution into the

biblical creation account is the Fall. In the Bible, the world and human-

ity were perfect when created, a teaching that contradicts evolution at

the most basic level. Only through transgression did suffering and death

enter the world, a concept that’s contrary to the evolutionary model, in

which suffering and death are part of the very means of creation itself.

Imagine what it would say about the character of God if He had cre-

ated us in the manner that evolution teaches. According to that false

theory, God uses processes of violence, selfishness, and dominance

of the strong against the weak in order to create a morally flawless

and selfless being who “falls” into a state of violence, selfishness, and

dominance of the strong over the weak—a state from which he has to

be redeemed or else face final punishment.

Think, too, of what evolution does to the plan of salvation. The

Lord incarnates into an evolved ape that was created through the

vicious and painfully murderous cycle of natural selection, all in order

to abolish death, “the last enemy” (1 Cor. 15:26)? But how can death

be the “enemy” when it was one of God’s chosen means for creating

humans? The Lord must have expended plenty of dead Homo erectus,

Homo heidelbergensis, and Homo neanderthalensis in order to finally

get one creature into His own image (Homo sapiens). So, Jesus comes

to save humankind from the very process God used to create human-

kind in the first place? The whole idea is foolish and unbiblical.

Read

Romans 5:12–19 and Colossians 3:10. How do these verses help

us to understand what sin has done to humanity? How does the

great controversy play into this whole picture? See 1 John 3:8.

________________________________________________________

Sin has touched all aspects of human life, and even the earth itself.

Ellen G. White talked about a “threefold” curse that has rested on

the world, the first resulting from Adam’s fall, the next from Cain’s

murder of Abel, and the third from the damage caused by the Flood.

Theologians also talk about “total depravity,” the idea that every aspect

of humanity, life, and personality has been damaged by sin. As we look

around at the world, and even at ourselves, it’s not hard to see, is it?

Some believe that violence, suffering, and death were all part of

how God created humanity. Others believe that violence, suf-

fering, and death were all part of how Satan seeks to destroy the

humanity that God has created. Think about the differences in

the character of God that these two opposing views present.

Thursday

October 18

Restoration

As deep and pervasive as the effects of sin have been on humanity,

our plight is not irreversible. The Bible speaks about the possibility

of renewal and restoration of the image of God in us, at least to some

degree.

Study

the following passages carefully: Rom. 8:29; 2 Cor. 3:18; and

Eph. 4:23, 24. What hope is presented in them?

________________________________________________________

The Bible clearly holds up the hope for us to be remade in God’s

image. The renewal of the image of God in humanity is accompanied

by a reduction of the effects that sin has had on us and our relation-

ships. None of this, however, is the result of man’s own achieve-

ment. The Bible points to Christ as being the basis of hope for man’s

renewal. Also, whatever changes are wrought in our lives, our hope of

salvation must rest always on what Christ has accomplished for us and

on the offer of salvation based on His righteousness, not our own.

How

is 2 Corinthians 5:17 related to the re-creation of man in God’s

image? Does being a new creature place a person beyond the

reach of sin and its effects on the human experience? What does

your own experience tell you about the answer?

________________________________________________________

Overall, the evidence from Scripture leads to the conclusion that

spiritual renewal comes at the cost of watchfulness in spiritual war-

fare. It is warfare between the flesh and the spirit (Gal. 5:16, 17).

Those who are being renewed in God’s image find this spiritual war-

fare to be the reality of the human experience, and thus they embrace

the challenge in the strength of the Lord (Eph. 6:10–13). To choose to

be re-made in the image of God is to place oneself on the side of God

in the great controversy. Writing about those who have experienced

the renewing power of Christ, Ellen G. White noted, “But because

this experience is his, the Christian is not therefore to fold his hands,

content with that which has been accomplished for him. He who has

determined to enter the spiritual kingdom will find that all the powers

and passions of unregenerate nature, backed by the forces of the king-

dom of darkness, are arrayed against him. Each day he must renew

his consecration, each day do battle with evil. Old habits, hereditary

tendencies to wrong, will strive for the mastery, and against these he

is to be ever on guard, striving in Christ’s strength for victory.”—The

Acts of the Apostles, pp. 476, 477.

friday

October 19

Further Study:

Read Ellen G. White, “The Creation,” pp. 44–51,

in Patriarchs and Prophets.

“In the beginning, man was created in the image of God. He was in

perfect harmony with the nature and the law of God; the principles of

righteousness were written upon his heart. But sin alienated him from

his Maker. He no longer reflected the divine image. His heart was

at war with the principles of God’s law. ‘The carnal mind is enmity

against God: for it is not subject to the law of God, neither indeed

can be.’ Romans 8:7. But ‘God so loved the world, that He gave His

only-begotten Son,’ that man might be reconciled to God. Through

the merits of Christ he can be restored to harmony with his Maker.

His heart must be renewed by divine grace; he must have a new life

from above. This change is the new birth, without which, says Jesus,

‘he cannot see the kingdom of God.’”—Ellen G. White, The Great

Controversy, p. 467.

“The true object of education is to restore the image of God in

the soul. In the beginning God created man in His own likeness. He

endowed him with noble qualities. His mind was well balanced, and

all the powers of his being were harmonious. But the Fall and its

effects have perverted these gifts. Sin has marred and well-nigh oblit-

erated the image of God in man. It was to restore this that the plan of

salvation was devised, and a life of probation was granted to man.”

—Ellen G. White, Patriarchs and Prophets, p. 595.

Discussion Questions:

l In what way does the teaching of evolution fit into the

great-controversy scenario? How has Satan used this doctrine to

undermine faith in the Bible?

l Go through the New Testament and look up all the texts that

talk about Adam. How clear is it that the New Testament writers

all believed Adam to be a real person? Why is that understanding

so important to our understanding of who we are, how we got into

the situation we are in, and the hope that we have in Jesus?

l Dwell more on the idea of being restored into God’s image. In

what way are we meant to understand that, especially as beings

who are subject to decay, death, sickness, and disease?

l The two most foundational teachings in physics—quantum

theory and general relativity—directly contradict each other. What

should that tell us about how careful we need to be when accepting

something as “fact” merely because science says it is so?

tor

i n s i d e

The Bible Text

The foreign evangelist wasn’t sure what to expect as the evangelistic

meetings among the Romani (Gypsy) people of Bulgaria neared. The

leaders couldn’t locate a suitable hall to rent. But the Romani Seventh-

day Adventist community would let nothing stand in their way. They

built a platform on a dead-end street and put benches in the street.

On opening night, crowds packed the street around the homemade

platform. People filled the yards, balconies of homes, even nearby

rooftops to hear the message of salvation in Jesus. The crowd was

estimated at 5,000 people and didn’t diminish during the five weeks

of meetings. Hundreds were baptized. One of these new members was

Ivan.

Ivan was 21, and his decision for Christ was based more on emotion

than on an acceptance of a new lifestyle centered on Christ. Adventure

called, and Ivan drifted away from Christ.

When Ivan realized that his life was headed in the wrong direction,

he prayed. But nothing happened. He returned to church—at least on

some Sabbaths—but still nothing changed. One day he cried out to

God, “Lord, do You hear me? Are You still interested in me?”

That night he dreamed that the Lord spoke to him. “Find your baptis-

mal certificate in the drawer. Read the Bible text written there.”

The next morning Ivan found the baptismal certificate exactly where

he had seen it in his dream. He noticed a Bible text that the pastor had

written on it. Ivan grabbed his Bible and looked up the text, Isaiah

43:2. “Fear not, for I have redeemed you; I have summoned you by

name; you are mine. When you pass through the waters, I will be with

you; and when you pass through the rivers, they will not sweep over

you. When you walk through the fire, you will not be burned; the

flames will not set you ablaze” (NIV).

Ivan reread the words, amazed that God had known several years

earlier that he would now need this very text at this time in his life.

God knew him; God cared. Ivan rededicated his life to God. He spends

time every day in prayer and Bible study to keep him from falling into

the lake of indifference again.

Ivan praises God for sending evangelists to teach the Romani people

about God. Recently a Thirteenth Sabbath Offering helped to build a

church for a Romani community in northwestern Bulgaria. Thank you

for sharing God’s love through your mission offerings.

ivan Kirilov is part of a rapidly growing Romani Seventh-day Adventist community of

more than 1,000 members in Kyustendil, Bulgaria.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

L e s s o n

*October 20–26

Salvation: The Only

Solution

sabbath afternoon

Read for This Week’s Study:

John 2:25; Jer. 17:9; Titus

1:1, 2; Rom. 3:19–24; Acts 2:36–38; Luke 7:47; Eph. 2:1–5.

Memory Text:

“ ‘For God so loved the world that He gave His only

begotten Son, that whoever believes in Him should not perish but

have everlasting life’ ” (John 3:16, NKJV).

Key Thought:

The sin problem is very big; how thankful we should

be that the solution was big enough to solve it.

he “sin problem” refers to the crisis caused by the fall of Adam

and Eve in the Garden of Eden, which brought to the earth the

great controversy between good and evil. God’s part in the

controversy has been to stop, and ultimately eliminate, the deleteri-

ous effects of sin, not just on the earth but on the creation as a whole.

God’s action to rescue the creation from the destructive results of sin

constitutes the doctrine of salvation. And though that battle, at least in

terms of salvation, does play out here on earth, the great-controversy

motif has shown us that the issues are, literally, universal.

The doctrine of salvation primarily concerns God and His work to

save us, of course. But humanity has an important role too. Yes, God

has made an incredible provision for the salvation of the human race.

Our crucial part comes in the answering of the question, What will be

our response to that provision? On that answer, the eternal destiny of

souls truly hinges.

*Study this week’s lesson to prepare for Sabbath, October 27.

Sunday

October 21

The Scope of the Problem

Because salvation is God’s solution to the problem created by sin,

the extent of sin’s damage determines the scope of the solution. After

all, it wouldn’t be a solution if it was unable to solve the problem, no

matter what the size of the problem.

What

do the following texts reveal about the scope of the sin prob-

lem? How have you experienced it yourself or seen around you

the reality of these texts?

John 2:25________________________________________________

________________________________________________________

Ps. 59:2__________________________________________________

________________________________________________________

Jer. 17:9__________________________________________________

________________________________________________________

Rom. 5:12________________________________________________

________________________________________________________

James 5:1–7_______________________________________________

________________________________________________________

Isa. 5:23_________________________________________________

________________________________________________________

2 Thess. 2:10_____________________________________________

________________________________________________________

Who among us hasn’t known deeply, personally, and painfully just

how bad the sin problem is? We live every moment of our lives with

the reality of sin and its effects. Every aspect of human existence on

this planet is, to some degree (a great one, in fact), dominated by the

reality of sin. From politics to the innermost recesses of the human

heart, sin has infected the race. It is so bad that, without a divine solu-

tion, there would be no solution. How grateful we should be that the

solution has been given. It’s called “the plan of salvation,” and its

purpose is to solve the problem of sin.

Monday

October 22

God’s Provision: Part 1

The effects of sin did not wait for a “grace period.” The results of

sin were immediate and needed immediate attention. It was neces-

sary, therefore, for some kind of provision to be in place when sin

manifested itself. Ellen G. White expresses it so clearly: “As soon as

there was sin, there was a Saviour. Christ knew that He would have to

suffer, yet He became man’s substitute. As soon as Adam sinned, the

Son of God presented Himself as surety for the human race, with just

as much power to avert the doom pronounced upon the guilty as when

He died upon the cross of Calvary.”—Ellen G. White Comments, The

SDA Bible Commentary, vol. 1, p. 1084.

What

do the following texts tell us about the plan of salvation and

when it was established? What great hope and promise can we

take from the texts ourselves?

Titus 1:1, 2______________________________________________

Eph. 1:3–5_______________________________________________

2 Thess. 2:13, 14_________________________________________

Rev. 13:8_______________________________________________

Dwell on the implications of these texts. What are they saying?

Basically, from eternity, provisions had been made by God for the

problem of sin. Though God did not foreordain that sin would occur

(if He had, He would be responsible for it—a horrific and blasphe-

mous idea), He knew that it would; so, back in eternity He made the

provision to meet it.

This is biblical predestination, which is radically different from

“predestination” as is commonly understood. It was God’s plan, from

eternity, that all human beings would have salvation in Jesus. The fact

that some reject this salvation doesn’t annul the force or the breadth of

the provision. It only adds to the tragedy of what it means to be lost in

the face of what has been done for us.

Dwell on the amazing truth that, from eternity, God’s plan was

for you, personally, to have salvation. Think about what that

means. In what way should a truth like this impact your life?

Tuesday

October 23

God’s Provision: Part 2

Throughout salvation history, from the first gospel promise (Gen.

3:15) through the early sacrificial system (Gen. 4:4), the covenant

with Abram (Gen. 12:1–3), and the Israelite sanctuary service (Exod.

25:8)—everything was to point to, and climax in, the life, death,

resurrection, and heavenly ministry of Jesus Christ, God’s ultimate

provision to solve the sin problem.

The seriousness of the sin problem can, perhaps, be best understood

only when we grasp just what it took—the Cross—in order for it to be

solved. The Cross alone proves the utter futility of humanity to solve

the sin problem by itself. An extreme situation called for an extreme

solution, and the death of Christ, God bearing in Himself our sins, is

about as extreme a measure as could possibly be imagined.

Christ’s

sacrificial death is presented in Scripture as an atonement

for sin, i.e., the means by which the sin problem in all its mani-

festations is ultimately dealt with. How does the death of Christ

provide for humanity’s need of salvation? Explore this question

from the following perspectives:

1. Justification/Reconciliation (right standing before God): See

Luke 18:9–14; Isa. 53:4–7; Rom. 3:19–24, 28; Zech. 3:1–4.

________________________________________________________

2. Sanctification/Regeneration (living right before God): See 1 Cor.

6:8–11, Rom. 6:1–8.

________________________________________________________

3. Glorification (assurance of resurrection to eternal life): See

John 5:24, 25; 1 John 5:9–13; 1 Thess. 4:16, 17.

________________________________________________________

Dwell more on the fact that sin is so bad that it took the Cross

to save us from the ultimate result, eternal death. How should

keeping the Cross before us at all times be a deterrent to sin?

Wednesday

October 24

The Experience of Salvation: Part 1

The sinner is justified and reconciled on the objective basis of

Christ’s atoning sacrifice for all (Rom. 5:6–10). The provision that

God has made for the justification and reconciliation of humankind

to Himself through the death of Christ needs, however, to be brought

into the experience of the believer. It is not enough to just have a theo-

retical knowledge about justification. We need to experience what it

means for ourselves.

Acts

2:36–38 and Acts 3:19 bring up repentance as the beginning

of the sinner’s experience of salvation. How does the nature of

repentance as a feeling of remorse help us to connect the experi-

ence of justification with the death of Christ?

________________________________________________________

Ponder the following comment: “Nothing so touches the depths

of the soul as a sense of Christ’s pardoning love. When sinners

contemplate this unfathomable divine love, displayed on the cross,

they receive the most powerful motivation possible to repent.

This is the goodness of God that leads us to repentance (Rom.

2:4).”—Ministerial Association of the General Conference of Seventh-

day Adventists, Seventh-day Adventists Believe (Nampa, Idaho: Pacific

Press

Publishing Association, 2005), pp. 135, 136.

Read

Romans 3:23–25 and Ephesians 2:8. What is the role of faith in

the experience of justification?

________________________________________________________

We are told in the Bible that faith comes by hearing and hearing by

the Word of God (Rom. 10:17). We have also seen that contemplating

the love of Christ motivates a person to repentance. Repentance, then,

is not the special prerogative of a privileged few. In view of these

facts, the importance of the study and the contemplation of God’s

Word in the experience of justification cannot be overemphasized.

It is the goodness of God that leads to repentance and justification.

Thus, if I should repent of sin and experience justification, God is the one

to receive the credit. Salvation, then, is truly a gracious gift from God, for,

indeed, it is by grace through faith that we are saved (Eph. 2:8).

What are some tangible and practical ways in which you may

flood your heart and mind with the goodness of God, especially

as you think of what He has done for you and what He has

spared you from?

Thursday

October 25

The Experience of Salvation: Part 2

The experience of justification places within the life of the believer

spiritual realities that initiate change in the person’s life. In justifica-

tion, the sinner is forgiven (Luke 7:47, Eph. 1:7, Rom. 4:7), acquitted

of the charges of sin and reckoned righteous (Rom. 5:16, 18; Rom.

8:1), and given the gift of a new life (Eph. 2:1–5, 2 Cor. 5:17).

The foundation of this new experience is the reality that, no matter

our past, no matter our sins, no matter how faulty and wrong we have

been, we can stand pardoned, forgiven, and cleansed before God.

Think through what this means. Christ’s death covers all sin, even

the worst; no matter how much your own heart might condemn you

(1 John 3:20), when you surrender yourself to Christ, in faith, and

accept His perfect life instead of your own “filthy rags” (Isa. 64:6),

then you are at that moment covered in Christ’s righteousness. His

perfect life is credited to you as if it were yours. Talk about a gift,

especially to a sinner!

The question is, How can something like this happen to a person

and that person not be radically changed? That change, often called

the “new birth,” is part and parcel of the experience of salvation.

Read

the texts in the above paragraphs and summarize their teach-

ings about justification and the way in which we experience it in

our own lives.

________________________________________________________

The experience of forgiveness ends the sinner’s vulnerability to

God’s wrath and clears away any barriers to reconciliation and fel-

lowship between God and humans. A new life opens up for the sinner,

who has the privilege of living in fellowship with Christ under the

direction and guidance of the Holy Spirit.

Repentance is the prerequisite for entering into the experience of

forgiveness and justification, and it comes accompanied by confession

and baptism (Acts 2:38, 1 John 1:9). This helps to explain the fact that

although forgiveness is available to all, not all will be forgiven.

Where would you be if you couldn’t lean on the promise, every

moment of your life, that your acceptance with God is based on

what Jesus has done for you and not on yourself or your own

performance and law-keeping?

friday

October 26

Further Study:

Read Ellen G. White, “ ‘God With Us,’ ” pp. 19–29,

in The Desire of Ages; Ivan T. Blazen, “Salvation,” pp. 271–313, in

Raoul Dederen (ed.), Handbook of Seventh-day Adventist Theology.

“The plan for our redemption was not an afterthought, a plan for-

mulated after the fall of Adam. It was a revelation of ‘the mystery

which hath been kept in silence through times eternal’ (Rom. 16:25,

R.V.). It was an unfolding of the principles that from eternal ages

have been the foundation of God’s throne. . . . God did not ordain that

sin should exist, but He foresaw its existence, and made provision

to meet the terrible emergency. So great was His love for the world,

that He covenanted to give His only-begotten Son, ‘that whosoever

believeth in him should not perish, but have everlasting life.’ ”—Ellen

G. White, The Desire of Ages, p. 22.

Discussion Questions:

l Think about how bad sin must be that it took the death of

the Creator Himself to solve it. What does the Cross reveal to us

about the utter inability of humanity to save itself? What do we

think we could add to what has already been done for us?

l Some believe in what is called the “subjective atonement,”

the idea that nothing about the Cross changed our standing with

God. Rather, the whole point of the Cross was, they claim, to

change our attitude about God, nothing more. What’s terribly

deficient about such a theology? What does it say about the

problem of sin if all it would take is an “attitude adjustment” on

our part to solve it?

l How possible is it to have a good deal of knowledge about

salvation and yet not the experience of it? What do you make

of Ellen G. White’s comment that “consecration to God must

be a living, practical matter; not a theory to be talked about,

but a principle interwoven with all our experience”?—Our High

Calling, p. 243. How do we, on a daily and practical level, live out

the experience of salvation?

l Dwell on the role of salvation in the context of the great con-

troversy. Why does Satan want to keep as many people as pos-

sible from having salvation in Jesus? What are the means he uses

against us, and how can we defend ourselves against them?

tor

i n s i d e

Our First Choice

I am a Christian, but not a Seventh-day Adventist. My husband fol-

lows a different religion. We chose to send our two sons to Zamboanga

Adventist Elementary School in the Philippines because we wanted

them to study in a school with strong moral values. We looked at several

schools, most of which had better facilities, but we chose the Seventh-day

Adventist school.

Our boys like this school. They joined Pathfinders and really enjoy the

activities. The children and teachers are so friendly. I love working with

the teachers and parents. We really are a family!

Our children are learning to be leaders as they take part in chapel

programs and other activities at the school. They enjoy Bible class and

memorize many Bible texts. My husband even joked that our son could

become a pastor because he has learned so many Bible verses.

Even though I’m not a Seventh-day Adventist, I believe in Adventist

education, and I thank God for this school and what it has meant to our

children.

—Fely Bawari, Zamboanga, Philippines

In 2009, part of your Thirteenth Sabbath Offering helped to complete

a new building for the school in Mindanao so that it could offer second-

ary education as well as elementary education. Thanks to your offerings,

Zamboanga Adventist School is reaching

many more students and parents with God’s

message of hope and love.

Zamboanga

Adventist School

spreads God’s

love on the island

of Mindanao,

in the southern

Philippines.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

L e s s o n

*October 27–November 2

Growing in Christ

sabbath afternoon

Read for This Week’s Study:

Isa. 35:10, Mark 10:45, Rom.

6:12–23, Eph. 6:12, Col. 1:16, Gal. 4:1–11, Col. 2:15.

Memory Text:

“Having disarmed principalities and powers, He

made a public spectacle of them, triumphing over them in it”

(Colossians 2:15, NKJV).

Key Thought:

Christ’s victory on the cross defines the scope of

the victory into which the Christian may grow.

he amendment to the church’s fundamental beliefs, voted at the

fifty-eighth General Conference Session (in 2005), was titled

“Growing in Christ.” When the statement is analyzed, the fol-

lowing significant points become evident: Jesus has defeated satanic

powers and evil forces; through Christ, victory over these powers,

including their past manifestations in a person’s life, is possible; and,

finally, there are conditions in order for these victories to be realized

in a person’s experience.

These points will occupy our attention for the next three studies.

This week we will be looking at the nature of the victory that Christ

won on the cross. By His victory—not only over sin but over every

other force that works against humanity and God’s creation—Christ

has achieved salvation for us.

As we seek to understand what Christ has accomplished in our

behalf, we will be better prepared to understand what we can have in

our lives now. His victory can be our victory if we claim it for our-

selves, because, no matter what Jesus has done for us, we must choose

to accept it. Victory is not automatically given to anyone.

*Study this week’s lesson to prepare for Sabbath, November 3.

Sunday

October 28

The Redemption

Christianity is “a religion of redemption,” in which people are

saved from the devastation of sin through what someone else—in this

case, Jesus—has done for them. Thus, the Christian religion may be

distinguished from “a religion of law,” where one may rectify his or

her doom by one’s own efforts at “doing good works.” We need this

redemption because, according to the Bible, people without Christ are

enslaved to sin (John 8:34) and under a death sentence (Rom. 6:23).

They cannot free themselves from these two conditions. The sinner’s

plight requires outside intervention, and this intervention comes at a

price. As the New Testament so clearly teaches, that price was the

death of Jesus on the cross.

What

do the following passages reveal about the concept of redemp-

tion? Isa. 35:10; Mark 10:45; Gal. 4:4, 5; Titus 2:14; Heb. 9:12;

1 Pet. 1:18, 19.

________________________________________________________

From the New Testament’s point of view, Christ’s redemptive

death is sacrificial and substitutionary. He took our place, sacrificing

Himself in our behalf, suffering our fate for us so that we don’t have

to suffer it ourselves. Though some reject this idea because they don’t

like the notion of someone suffering in place of another (especially in

the place of someone who is guilty), that’s the heart and soul of the

gospel message.

“When the New Testament speaks of redemption, then, unless our

linguistics are at fault, it means that Christ has paid the price of our

redemption. To the extent that the price paid must be adequate for the

purchase in question this indicates an equivalence, a substitution.”

—Leon Morris, The Apostolic Preaching of the Cross (Grand Rapids,

Mich.: Wm. B. Eerdman Publishing Co., 1965), p. 61.

Think of some things in your own life that you find are impos-

sible to change, things that you are absolutely helpless to do

anything about. In the same way, we are absolutely helpless

to save ourselves. How does this realization help us to better

understand what Christ did for us on the cross? More impor-

tant, how should this amazing truth of redemption impact our

lives?

Monday

October 29

Slaves Set Free

When we understand redemption as freedom from a form of

enslavement that required external assistance, we may conclude that

sinful humanity is bound by a power or influence stronger than itself.

The question that needs to be answered is, By what power or agency

has sinful humanity been so bound?

Study

Romans 6:12–23. Notice that in verses 18, 20, and 22, Paul

speaks about freedom. What is the context of this freedom? What

is Paul talking about here?

________________________________________________________

Think about what Paul says in the above verses along with what he

says in Romans 6:1–11. Paul talks about what happens in Christian

baptism. Here he sets forth some things that were to have died with

Christ in baptism. Having spelled these out, Paul challenges the

Christian, who has been united with Christ, to manifest the lordship

of Christ, who has “freed” him/her from the power of sin.

The bottom line here is that, according to Paul, no matter how cor-

rupted our nature has been by sin, through Christ we can be free from

its enslaving power. Who hasn’t seen just how devastating this kind

of slavery can be? Who hasn’t seen lives ruined by sin? Who hasn’t

struggled with the power of sin in their own lives? It is, by far, the

greatest foe that we as human beings will ever face.

What makes it so bad is that it’s a slavery not imposed solely from

without; rather, it’s one that comes from within us. How are we freed

from a slavery, a bondage, that originates in us, even in our very

nature?

The answer, as we’ve seen in the above verses, comes only from

the power of Jesus, who won the victory for us and who offers us the

power to overcome. Through Christ, we are not only forgiven our

sins, we are to be dead to them, and we are freed from them. They

no longer have to dominate us. These are amazing promises, power-

ful promises, promises that all who profess the name of Christ must

claim for themselves.

What has your own experience been with the enslaving and

brutal power of sin? How can you learn to better grasp hold of

the wonderful promises of freedom that have been offered to

us in Jesus?

Tuesday

October 30

Principalities and Powers: Part 1

The Bible pictures our world as being under the dominion of evil

forces that seek to control and to ultimately destroy us. The great

controversy is, of course, the result of the Lord’s work against these

powers. The great news is that, after the Cross, victory against them

is assured, even though the battle continues to rage. The conflict is

dramatic, cosmic, and fierce; but the victory belongs to God, a victory

in which we can share by faith.

Study

the following texts: 1 John 3:8; 5:19; John 12:31; 16:11; Eph.

6:12; Col. 1:16; 2:15; and Rom. 8:38, 39. What do these reveal to

us about the reality of this battle? What great hope and promises

are found in them for us?

________________________________________________________

Many people of the twenty-first century world function on the basis

of a scientific worldview alone. This means that things are examined

mainly from a naturalistic perspective, the only perspective that many

believe to be valid. For these people, a world populated with evil

forces and dominated by demonic hostile powers is predominantly

viewed as a holdover from an age of superstition and ignorance. In

contrast, the Bible presents, as part of the reality of our world, an

array of hostile forces comprising demonic principalities and powers.

Though the biblical worldview incorporates naturalistic and scientific

concepts, it certainly doesn’t base all understanding of reality on

them. The Bible’s view of the world is large enough to encompass

both natural and supernatural worldviews.

In Romans 8:38, for instance, the word translated as “principalities”

is the Greek word archai, which could refer to civil rulers as well as to

supernatural powers that attempt to exercise evil dominion over men.

In Ephesians 6:12, the literal phrase “the rulers of the darkness of this

age” could also be translated as “world rulers of this darkness.”

“Clearly Paul is referring to personal evil spirits, who exercise a

degree of authority over the world. Compare the phrase ‘prince of this

world,’ describing Satan, in John 12:31; 14:30; 16:11. The personality

of the devil was also clear to the revelator (Rev. 2:10; 12:10).”—The

SDA Bible Commentary, vol. 6, p. 1044.

How does the reality of the great controversy reveal itself in

your own life? In what ways do you sense the struggle? What’s

the only way to be defeated in this struggle when you have the

promise of Christ’s victory in your behalf?

Wednesday

October 31

Principalities and Powers: Part 2

As we saw, the word translated as “principalities” could refer to

world rulers or supernatural powers that attempt to exercise control

over human life. Another Greek word that is used in conjunction with

the word principalities (archai) is the word stoicheia, which literally

means “elements,” or “elementary substances or principle.” The con-

texts in which stoicheia is used reveal other aspects of this fallen world

from which we have been redeemed by Christ’s victory on the cross.

Given

the context of what we are talking about, from what other

things have we been delivered through Jesus, other than literal evil

powers? See Col. 2:8, 14, 20; Gal. 4:1–11, especially verses 3 and 9.

The New Testament, especially Paul’s concept of the “powers,”

seems to connect spiritual beings to forces or powers that rule over

human life outside of Christ. These could be political, social, tra-

ditional, even religious. The word stoicheia, as used in Galatians

4:3, 9, talks of the system of heathenism from which the Christians in

Galatia had been delivered. It is used also in reference to aspects of

the ancient Jewish legal system. In Colossians 2:8, 20, it refers meta-

phorically to worldly philosophical principles.

“In Isa. 24:21 the phrase ‘the kings of the earth upon the earth’

implies that ‘the high ones that are on high’ refers to Satan and the

evil angels. Paul refers to Satan as ‘the prince of the power of the air’

(Eph. 2:2), and to the unseen leaders of evil as ‘the rulers of the dark-

ness of this world’ that abide ‘in high places’ (Eph. 6:12). In 1 Cor.

15:24, 25 Paul refers to their subjugation by Christ. Isaiah foresees

the time when evil angels and evil men will all suffer punishment

(see Matt. 25:41; 2 Peter 2:4, 9; Rev. 20:10–15).”—The SDA Bible

Commentary, vol. 4, pp. 198, 199.

In short, the Bible teaches us that life is ruled by a series of powers,

both personal and impersonal. Without Christ, man is at the mercy

of these powers, in whatever form they come. The pressures of the

present moment, not to mention the fear of the future, as well as the

demands of life, society, tradition, and ideology, all can exert influ-

ences that can separate a person from the Lord. But through Christ we

have been acquitted not only of our sins but also from our bondage to

these “powers.” We need to understand the nature of that victory and

claim it as our own.

Besides the supernatural realities that exist in our world, with

what other forces and influences do you struggle, forces and

powers that work against you and your faith? First, identify

what they are and then claim the promises you have in Jesus in

order to gain victory over them.

Thursday

November 1

A Murderer Revealed

Christ came into the world for the purpose of destroying the works

of the devil (Heb. 2:14). He did this at the Cross. But if Christ has

been victorious over the devil and principalities and powers, why are

we still wrestling with principalities and powers? Why is the devil still

able to roam about like a lion looking for prey to devour?

Study

Colossians 2:15 carefully. Look at the three different verbs

that Paul uses in order to describe what happened at the Cross.

How do we understand what this means?

First, Christ “spoiled” (KJV) or “disarmed” (NASB, NKJV) the

“powers.” The Greek word is apekduomai, which literally means

“to strip off one’s clothes.” Here it may mean that the powers were

stripped of their weapons.

What weapons? “Christ’s life of victory, culminating in Calvary,

spelled the doom of the devil. Satan’s disguise was torn away. His

methods of operation were laid open before the angels and the entire

heavenly universe. He had exposed his true colors. . . . By His cross

Jesus Christ stripped from the principalities and powers of darkness

both their robe of office and authority as princes of this world, and

their armor of strength in their warfare against right.”—The SDA

Bible Commentary, vol. 7, p. 205.

Christ

“made a shew . . . openly” (KJV), or “made a public display”

(NASB) of the “powers.” How were the powers exposed publicly at

the Cross? What image of them became evident? See John 8:44.

After Christ’s death, “Satan saw that his disguise was torn away.

His administration was laid open before the unfallen angels and

before the heavenly universe. He had revealed himself as a murderer.

By shedding the blood of the Son of God, he had uprooted himself

from the sympathies of the heavenly beings. Henceforth his work was

restricted. Whatever attitude he might assume, he could no longer

await the angels as they came from the heavenly courts, and before

them accuse Christ’s brethren of being clothed with the garments

of blackness and the defilement of sin. The last link of sympathy

between Satan and the heavenly world was broken.

“Yet Satan was not then destroyed. The angels did not even then

understand all that was involved in the great controversy. The principles

at stake were to be more fully revealed. And for the sake of man, Satan’s

existence must be continued. Man as well as angels must see the contrast

between the Prince of light and the prince of darkness. He must choose

whom he will serve.”—Ellen G. White, The Desire of Ages, p. 761.

friday

November 2

Further Study:

Read Ellen G. White, “The Book of Books,” p. 136,

in Fundamentals of Christian Education; “Spiritualism,” pp. 394, 395,

in The Story of Redemption; “Agency of Evil Spirits,” pp. 511–517, in

The Great Controversy.

“A battle unseen by human eyes is being waged. The army of the

Lord is on the ground, seeking to save souls. Satan and his host are

also at work, trying in every possible way to deceive and destroy. . . .

Day by day the battle goes on. If our eyes could be opened to see the

good and evil agencies at work, there would be no trifling, no vanity,

no jesting or joking. If all would put on the whole armor of God and

fight manfully the battles of the Lord, victories would be gained that

would cause the kingdom of darkness to tremble.”—Ellen G. White,

Testimonies for the Church, vol. 6, p. 41.

“As men seek to come into harmony with God, they will find that

the offense of the cross has not ceased. Principalities and powers and

wicked spirits in high places are arrayed against all who yield obedi-

ence to the law of heaven. Therefore, so far from causing grief, perse-

cution should bring joy to the disciples of Christ, for it is an evidence

that they are following in the steps of their Master.”—Ellen G. White,

Thoughts From the Mount of Blessing, pp. 29, 30.

Discussion Questions:

l Look at Hebrews 2:14, 15 a little more closely. Death as an

agent of enslavement is clearly depicted here. Notice, too, the

emphasis on our fear of death. Why do we fear death so much?

How does the fear hold us, as the text says, in a kind of slavery?

How should the Christian, free in Christ, view death?

l For some people the whole idea of demonic forces is silly

superstition; for others, this fear dominates their entire life.

How, as Christians, can we strike the right balance in our

understanding of the reality of these powers, and yet at the same

time understand what Christ has done for us in the fight against

them?

l What are some examples of how evil forces control or influ-

ence various worldly powers?

l How does the great-controversy worldview help us to under-

stand the continued existence of evil, even after Christ’s victory

at the cross?

tor

i n s i d e

The Breadcasters

A boy stood on the bank of a lake, tossing bread crumbs into the water.

Small minnows and larger fish came to the surface to grab the crumbs.

I thought of Ecclesiastes 11:1 which says, “Cast your bread upon the

waters, for after many days you will find it again” (NIV).

The Seventh-day Adventist Church’s radio and television ministries are

like that boy and the bread. We are “breadcasters”; we cast the Bread of

Life onto the waters of the world, and pray for “hungry fish.”

Augustín Martinez had been struggling for years to understand the book

of Daniel. One night he dreamed that a figure dressed in white told him

that soon he would understand these messages.

Augustín awoke and turned on the radio. The first words he heard were,

“As it says in Daniel 7. . . .” The program was La Voz de la Esperanza, the

Spanish-language Voice of Hope. Augustin listened carefully and found

answers to many of his questions. In time he wrote to La Voz and said that

he, his wife, and his son had been baptized as a result of the message he

had heard on the radio.

Sometimes the Bread of Life arrives just in time to save a desperate

soul. Elena was a teenager when she left home to find the love she had

never known from her father. What she found was heartache and AIDS.

Too sick to live alone, she returned to her mother, the only person who

had loved her unconditionally.

Maria’s heart broke to see her daughter wasting away. She felt she had

failed the one she loved most, and she decided to end her daughter’s suf-

fering and then kill herself. She went to the dresser and got the gun she

kept there. But as she walked toward her daughter’s bedroom, the radio on

the bureau turned itself on, and a voice said, “Even through your suffering

and pain, Jesus understands.”

Shaken, Maria sat down and listened as the speaker’s words brought

comfort to her suffering heart. At the end of the program the announcer

gave a phone number. Maria dialed it immediately.

A member of La Voz staff visited Maria and Elena and comforted them

with God’s promises of eternal love. Elena died knowing she’d see Jesus

again. Maria was baptized. Maria is convinced that an angel turned on the

radio so she could hear the words of life and hope.

Your mission offerings help to support Christian media around the

world. We may never know this side of heaven what blessings will come

from the bread we cast upon the waters through our offerings and prayers,

but God knows.

FranK González is speaker-director of La Voz de la Esperanza, a Spanish Adventist radio

and television ministry based in California.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

L e s s o n

*November 3–9

Victory Over Evil Forces

sabbath afternoon

Read for This Week’s Study:

Eph. 1:18–22, Rom. 8:26–39,

James 4:7, 1 Pet. 5:6–10, Luke 10:1–20, Acts 5:12–16.

Memory Text:

“Yet in all these things we are more than conquerors

through Him who loved us” (Romans 8:37, NKJV).

Key Thought:

In Christ, we have victory over all forces that would

oppress us.

n some parts of the world, religion is basically a source of power

that may be seen as nothing but a way to help one meet the chal-

lenges of daily living. The Christian notion of salvation from sin,

for example, is foreign to many traditional religions. In these places,

Christianity risks being seen mainly as a means to help solve the

problems of everyday life.

Though there are, of course, many practical advantages to a

Christian’s lifestyle, we must always remember that Christianity has an

“otherworldly” outlook. In other words, Christianity sees another dimen-

sion of reality beyond the material world. Both realms are important,

and both host forces that are at cross purposes with each other. How

thankful we can be for the promises of victory for us in both realms.

Again, we stress that the overarching narrative of the great con-

troversy between Christ and Satan needs to form the background

template for our understanding of the world and our place within it as

Christians. In the midst of this conflict, Christianity does not abandon

its adherents to the mercy of the opposing forces. On the contrary, in

Christ we have the promise of victory over those forces.

*Study this week’s lesson to prepare for Sabbath, November 10.

Sunday

November 4

A Stage Set for Our Victory

The Christian would have no hope of victory over the forces of evil

unless the stage was set for it. In last week’s study it became clear that

Christ, through His death on the cross and His resurrection from the

grave, gained victory over all sorts of evil and antigodly “powers.” In a

very real sense, the unmasking and disarming of these “powers” have

placed a limit on them. The fact that the “powers” have been brought

under subjection sets the stage for the victory of the Christian.

Study

Ephesians 1:18–22. Paul prays for the enlightening of the eyes

of the Christians in Ephesus. According to Paul, what did Christ

accomplish for us? How do we understand these words in the con-

text of the great controversy? What is promised to us here? How

do we make these promises real in our own experience?

________________________________________________________

Paul is praying that a new and deep illumination will accompany

the Christian. When this has happened, their lives will be filled with

Christian hope. They will know their privileges as God’s heirs, and they

will know by experience the power of God in their lives, a power that is

of the same magnitude as that which raised Jesus from the dead.

Notice

Ephesians 1:20–22 in particular. What can we claim from

these promises for ourselves and our struggles with forces stron-

ger than we are?

________________________________________________________

As a consequence of Christ’s crucifixion and resurrection, all

things, including principalities and powers, function in subjection to

Him. The stage is truly set for the possibility of our individual victo-

ries over all that would spiritually oppress us.

Read the verses for today. What can you take from them for

yourself in whatever struggles you are facing at the moment?

Think about what is being said in them and what is promised

to us in Christ. How, in your own experience, can this message

go from being mere theology to reality?

Monday

November 5

Hope of Victory

Not only is the stage set for the possibility of the Christian’s victory

over evil forces, but the Bible explicitly gives us the hope of victory

over them.

Study

Romans 8:26–39. What point is Paul trying to make here? What

reasons does Paul give for the Christian to look confidently to the

future? Look at all the wonderful promises and words of encourage-

ment found in these verses. Again, how can we take them beyond

theology, beyond something that sounds nice, and live according to

the clear teachings of the Word of God presented here?

________________________________________________________

Romans 8:29, 30 has been a battleground for discussions on predes-

tination. But the passage really occurs in the context of a great promise.

Paul gives at least two solid reasons for the Christian to be confident in

the Lord. First, the Spirit helps us in our trials and “groanings.” Second,

according to God’s eternal purpose, all things, including trials, contrib-

ute to the Christian’s ultimate welfare (no matter how hard that might

be to see at this present time). Trusting God in difficulties is, indeed, a

crucial component of what it means to live by faith and not by sight.

Verses 29 and 30 are Paul’s way of justifying the confidence expressed

in verse 28. In these verses he shows how God’s purpose for those who love

Him is developed, a purpose that includes all the processes of salvation.

How

does Paul’s argument for boosting the confidence of the

Christian reach a pinnacle in verses 31–34? Look especially at

verse 31. In the context of the great controversy, what can we take

from this verse for ourselves?

________________________________________________________

Romans 8:35–39 gives an array of entities over which the Christian

can be victorious. Notice that “principalities and powers” are included

in the list. The sheer inclusiveness of Paul’s list points out that there is

nothing in the universe over which the Christian cannot be victorious,

thanks to Jesus.

Tuesday

November 6

Christians Versus the Devil

Read

James 4:7. What clear promise is given to the one who stands

against the devil? How do we stand against a force so much more

powerful than we are, in and of ourselves? See also Deut. 4:4.

________________________________________________________

The Christian is not a helpless victim, at the mercy of the devil. (Can

you see here, too, why it’s so important to understand the literal reality

of Satan and the fallen angels?) But the Christian is not so much called

upon to rise in opposition to the devil as to take a stand against him. The

word translated as “resist” is the Greek anthistemi, which means “taking

a stand against something.” It is an attitude the Christian takes that causes

the devil to flee. That attitude has to be one of complete surrender to

Jesus, who alone has the power to cause the devil to flee from us.

Study

1 Peter 5:6–10. What promise is given to the Christian in the

face of an enemy who is described as a “roaring lion” seeking

someone to devour? How do these verses help us to understand

what James wrote? See also Eph. 4:27 and 6:11.

________________________________________________________

Peter wrote these words to admonish Christians who were suffering

persecution. Obviously he knew that lurking behind the persecution

his readers were suffering was the archenemy, Satan. The apostle

admonished his readers to resist the devil. Here Peter uses the word

anthistemi, as James did, but he adds the modifier stereoi (“hard” or

“firm”). Thus, he suggests that the devil may flee from those who

present a solid, rock-like front against his attacks. A cowardly atti-

tude will not suffice. Still, Peter knows that in spite of a strong stand,

suffering may endure for a while yet; but God Himself will perfect

(mend), establish, strengthen, and settle the Christian (1 Pet. 5:10).

Even with all the promises given here, we are not promised

freedom from suffering, are we? What Christian doesn’t know

the reality of suffering? As humans, we seem destined in this

world to suffer. What crucial difference should our faith make

for us amid sorrows and pain?

Wednesday

November 7

Examples of Victory

So far we have been shown by the Bible the hope and promises of

victory that the Christian may have. Actually beyond these, we have

real examples of Christian victories over evil forces recorded in the

Bible. We begin with the example of the ministry of the early dis-

ciples whom Jesus sent out.

Read

Matthew 10:1–8; Mark 6:7, 12, 13; Luke 9:1, 2; Luke 10:1–20.

Look at what these people were commissioned to do. How are

these texts to be understood in the context of the great contro-

versy? Also, what do these texts say today to us, the ones who are

called to preach to the world about Jesus?

________________________________________________________

It is quite interesting that as Jesus sent the Twelve out to proclaim

the gospel of the coming of God’s kingdom, He deemed it important

to give them power over demons and unclean spirits. This is not sur-

prising, because proper preaching of the gospel necessarily entails the

unmasking of such powers. The manifestation of the “powers” was

to be expected as the gospel would be proclaimed; hence, the need to

give the Twelve power over them. Surely, the evil forces manifested

themselves as the Twelve went about preaching, and, just as surely,

many demons and evil forces were cast out.

As far as can be seen from the records, Jesus did not, in specific

terms, commission the Seventy to cast out demons (Luke 10:9).

Yet, this is the aspect of the mission that seems to have excited the

Seventy the most (Luke 10:17). With joy the Seventy reported that as

they went about preaching the gospel of the kingdom, demons were

brought into subjection to them. Of course, they understood that it was

the power of Jesus working through them that made this possible.

Though much can be discussed and debated about these texts and

the way in which they should be understood today, the important

point is that, as Christians who have been called to proclaim the gos-

pel to the world, we have, through Christ, the power to do it.

Read Luke 10:20. What important point should we take for

ourselves from Jesus’ words here? How does His response show

us what should be important in our lives? How can we make

sure that we keep this correct emphasis?

Thursday

November 8

Examples of Victory (Book of Acts)

The examples of victories over demonic forces that we looked at

in yesterday’s lesson happened in the days of our Lord on the earth.

But the victories were by no means restricted to that period. In the

book of Acts we find the continuing victories of Jesus’ followers over

demonic forces.

Of course, this shouldn’t be surprising, not with all the promises

that Jesus left to His followers about the Holy Spirit being with them

when He Himself left (see, for example, John 14:16).

At the same time, too, as we so well know, the great controversy

between Christ and Satan, though settled finally at the cross, is to rage

until the end of time. Thus, Christ’s followers, even after He left, were

to be engaged in the conflict, especially as they sought to fulfill the

gospel commission.

Read

the following examples of some of these victories over evil

forces. What lesson can we learn from them for ourselves in our

present context of outreach and witness?

Acts 5:12–16_______________________________________________

________________________________________________________

Acts 3:1–11_______________________________________________

________________________________________________________

Acts 16:16–18_____________________________________________

________________________________________________________

Acts 16:16–18 presents an unusual case. When the slave girl men-

tioned “the Most High God,” her words expressed a great truth. Paul,

though, would have none of it. He could see what was really going on.

The supernatural powers that she had manifested, which were making

money for her masters, were not of the Lord, and Paul knew it. When

she cried out about these men being “servants of the Most High God”

(NKJV), she was not talking about the true God but, most likely, about

a Canaanite god who was also called Elyon (Most High). Notice how

easily, merely through the use of certain common terms, error could

have greatly compromised the truth.

Look again at Acts 5:12–16 and the amazing part about the

people hoping that “at least the shadow of Peter” (NKJV) might

touch them. What warnings should that have for any Christian

who is working for the Lord, especially when his or her work is

deemed “successful”?

friday

November 9

Further Study:

Read Ellen G. White, “ ‘Let Not Your Heart Be

Troubled,’ ” pp. 662–680, in The Desire of Ages; “Appropriating the

Righteousness of Christ,” p. 93, in Faith and Works; “Science and

Revelation,” p. 310, in Selected Messages, book 3.

“Jesus gained the victory through submission and faith in God, and

by the apostle He says to us, ‘Submit yourselves therefore to God.

Resist the devil, and he will flee from you. Draw nigh to God, and He

will draw nigh to you.’ James 4:7, 8. We cannot save ourselves from

the tempter’s power; he has conquered humanity, and when we try to

stand in our own strength, we shall become a prey to his devices; but

‘the name of the Lord is a strong tower: the righteous runneth into it,

and is safe.’ Prov. 18:10. Satan trembles and flees before the weakest

soul who finds refuge in that mighty name.”—Ellen G. White, The

Desire of Ages, pp. 130, 131.

“The omnipotent power of the Holy Spirit is the defense of every

contrite soul. Not one that in penitence and faith has claimed His pro-

tection will Christ permit to pass under the enemy’s power. The Saviour

is by the side of His tempted and tried ones. With Him there can be no

such thing as failure, loss, impossibility, or defeat; we can do all things

through Him who strengthens us. When temptations and trials come, do

not wait to adjust all the difficulties, but look to Jesus, your helper.

“There are Christians who think and speak altogether too much

about the power of Satan. They think of their adversary, they pray

about him, they talk about him, and he looms up greater and greater

in their imagination. It is true that Satan is a powerful being; but,

thank God, we have a mighty Saviour, who cast out the evil one from

heaven. Satan is pleased when we magnify his power. Why not talk of

Jesus? Why not magnify His power and His love?”—Ellen G. White,

The Desire of Ages, pp. 490, 493.

Discussion Questions:

l Take some of the examples from this week that show the

victories revealed in the Bible. In what ways do we see similar

things happening today? What can we do, if anything, to see

more of them?

l What does it mean to “draw nigh unto God,” as Ellen G.

White quoted above? How do we do that? Discuss in class what

it means, how we do it, and what happens when we do.

l Imagine that you are Peter, and people want to merely be

touched by your shadow. Think about what that could do to you

spiritually. What’s your only safety in a situation like that?

tor

i n s i d e

Twice a Fisherman

Fabrice knew nothing of God or Jesus. As a fisherman, he spent

weeks at a time on board a ship. One day one of the sailors gave him

a book about God. He read it with great interest. Following the book’s

instructions, Fabrice prayed his first prayer.

Fabrice wondered which Christian faith was the true path to God. He

really didn’t know who God was or where to find answers to his ques-

tions, but he continued praying in the only way he knew.

Then, while visiting a friend, he met a young woman who was staying

with his friend’s family. Fabrice realized that she was somehow differ-

ent, and he learned that she was a Seventh-day Adventist Christian. He

told her of his search for God, and she invited him to church.

The couple was married, but Fabrice’s job kept him away from home

and slowed his search for God. He and his wife prayed for work that

would allow him more time at home, and God answered.

With more time together, Fabrice’s wife gently guided her husband

to a total commitment to Christ. Fabrice wanted to share his new faith

with others, but he didn’t know how. The local mission sent him to

a lay training seminar, and his faith grew as he shared what he had

learned.

Fabrice and his family were called to work as Global Mission pio-

neers in a remote region of northern Madagascar. He worked with the

villagers in their fields to gain the people’s trust, and on Sundays the

couple held literacy training programs. In time 33 people were bap-

tized.

When the family’s two-year contract was up, the family returned to

their home. Fabrice worked as a lay pastor. He had a passion to work

for God and wanted to become a minister. But with a family to support,

his dream seemed impossible. Then the local mission offered Fabrice

a scholarship to study for the ministry. He was thrilled, but it meant

huge sacrifices for his family.

Fabrice had to leave his family behind while he prepares for the min-

istry at Zurcher Adventist University in central Madagascar. He works

hard to provide for his family’s needs and to pay his remaining school

fees. “God stretches the little bit I can earn to provide for us all,” he

says. “It’s worth it to become a fisherman for God.”

Part of your Thirteenth Sabbath Offering last quarter will help to pro-

vide classrooms for Zurcher Adventist University so that it can continue

to train leaders for service to God in Madagascar. Thank you.

Fabrice jaovoavy is studying theology at Zurcher Adventist University.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

US$15.99

ISBN 10: 0-8163-2489-1

Publishing Association

Please contact your ABC

for pricing in Canada.

25590329

Dr. Ron Clouzet shares sound biblical

concepts through powerful stories that

illustrate with compelling conviction

this overarching theme: the Holy Spirit

is poised and ready to reignite an end-

time people in their quest for true

godliness.

Dr. Ron E. M. Clouzet is director of the NAD Evangelism Institute

(NADEI), professor of Christian Ministry and Pastoral Theology at

the SDA Theological Seminary at Andrews

University, and ﬁeld

secretary of the North American Division.

L e s s o n

*November 10–16

“Arming” for Victory

sabbath afternoon

Read for This Week’s Study:

Eph. 6:14–17, 2 Cor. 6:7,

Eph. 5:9, Rom. 10:15, 1 Thess. 5:8, Mark 14:38.

Memory Text:

“Therefore take up the whole armor of God, that

you may be able to withstand in the evil day, and having done all,

to stand” (Ephesians 6:13, NKJV).

Key Thought:

Every believer must be personally and individually

armed as we each find ourselves immersed in the great contro-

versy.

atan’s ultimate goal is to wrest for himself the allegiance that

all true believers give to Christ. Before conversion, people

belonged to the devil’s realm; he ruled over them. Although

conversion to Christ takes the believer away from the devil’s domin-

ion, it does not completely shatter the devil’s power. If anything,

Satan increases his efforts to destroy our faith and win us back to

himself. He has a vast array of deceptive ploys; Scripture calls them

“the wiles of the devil” (Eph. 6:11). In the end, though, no matter the

enemy’s deceptions, ploys, and wiles, he can take no one from Christ

who is determined to stay faithful to the Lord (Satan might make our

life miserable, but that’s another matter entirely).

This week’s lesson focuses on the Christian’s armor in this warfare.

Putting on all of God’s armor is our only protection. Therefore, we

need to understand the nature of that armor because, without it, we

would surely fall prey to the enemy; with it, our victory is assured.

*Study this week’s lesson to prepare for Sabbath, November 17.

Sunday

November 11

The Need for Arming Personally

In Ephesians 6:12, Paul describes the Christian life as a struggle,

saying, “we . . . wrestle.” Notice, he uses the plural. The passage

reads, literally, “We do not wrestle against flesh and blood” (NKJV).

Every Christian is brought into the picture. In verse 13 Paul urges his

readers to put on the whole armor of God. It is with God’s armor that

we are to equip ourselves, and it has been made available for our use.

Paul begins the verse with the word wherefore/therefore, implying

that, in view of the nature of the conflict, such arming is necessary.

Paul then describes the way in which the Christian ought to be armed

and does so using the imagery of how a Roman soldier would have

been armed for battle.

Consider

the imagery of Ephesians 6:14–17 carefully. What in

the picture impresses you with the fact that here is a struggle

that not only involves every Christian but calls, fundamentally,

for personal engagement? What does that mean to you that you,

yourself, have a fight in which to engage?

________________________________________________________

The word translated as “wrestling” originally referred to hand-to-

hand combat but was later applied to other types of fighting. As used

here, although a real hand-to-hand contest with demons may not be in

view, the word clearly points to an individualizing of the struggle.

The parable of the ten virgins in Matthew 25:1–13, though in a

different context than what’s being considered here, nevertheless

speaks to the issue of personal engagement in spiritual matters. Ellen

G. White applies the spiritual conditions of the five virgins to Paul’s

description of a class of end-time people who have a form of godli-

ness but lack its power (2 Tim. 3:1–5). “This is the class that in time

of peril are found crying, Peace and safety. They lull their hearts into

security, and dream not of danger. When startled from their lethargy,

they discern their destitution, and entreat others to supply their lack;

but in spiritual things no man can make up another’s deficiency.”

—Ellen G. White, Christ’s Object Lessons, pp. 411, 412.

What are some things that only you, yourself, can do for

yourself—things that no one else can? (For instance, no one

can eat for you.) How do you then apply that same principle to

the arming of self for the spiritual conflict in which we are each

individually engaged?

Monday

November 12

Girdle of Truth, Breastplate of

Righteousness

“Stand therefore, having girded your waist with truth, having

put on the breastplate of righteousness” (Eph. 6:14, NKJV).

Though it’s a little difficult to know the exact nature of the girdle,

it seems that in Ephesians 6:14, Paul may have been referring to a

leather apron that offered some protection to the lower abdomen but

also made freedom of movement and readiness for action possible. In

this sense, the girdle was a piece of basic armor. And that armor, said

Paul, was “truth.”

Along with the girdle of truth was the breastplate of righteousness.

Thus, in this one verse Paul links the concepts of truth and righteous-

ness.

Look

up the following texts. How can they help us to understand the

link between truth and righteousness, and why are they are so cru-

cial for our spiritual protection in the great controversy? 1 Kings

3:6, Ps. 15:2, 96:13, Prov. 12:17, Isa. 48:1, 2 Cor. 6:7, Eph. 5:9.

________________________________________________________

When the apostle Paul speaks of righteousness as a breastplate in the

context of spiritual warfare, he has moral issues in mind. Doing right and

practicing righteousness, or, in other words, living out the “truth,” are as

vital to Christians in the battle with the powers of evil as the breastplate

is to the soldier on the battlefield. When we neglect to do what is right,

when we turn our backs on what we know to be the truth, we are easy

prey for Satan’s attacks, because we are leaving a wide-open hole in our

armor.

At the same time, though this “righteousness” includes living a righ-

teous life, we must always remember the other aspect of righteousness,

and that is the righteousness of Christ, which covers the believer and

remains the believer’s only hope of salvation. As long as we cling to this

truth—that our salvation rests in Jesus—we can be protected from one of

Satan’s most efficient spiritual assaults against us: discouragement.

Have you ever been tempted to give up your walk with Jesus

because you’ve been discouraged over your life, your charac-

ter, and/or your actions? If so, why is understanding the truth

about Christ’s righteousness so crucial to a strong defense

against Satan’s assaults?

Tuesday

November 13

Preparation and the Shield of Faith

The Roman soldier armed himself to ensure that his steps would

not be impeded on rough terrain. To facilitate movement over all

kinds of roads, Roman soldiers often wore shoes studded with sharp

nails. Such shoes ensured a good grip, and Paul likens the shoes to the

“readiness,” or “preparation,” of the gospel of peace (Eph. 6:15).

Read

Isaiah 52:7, Romans 10:15, and Ephesians 6:15. Paul’s idea

seems to be steadfastness in the Christian life of warfare. In what

sense does the gospel of peace provide the Christian with a “good

grip” in spiritual warfare?

Ephesians 6:15 may be translated in various ways: “feet shod with

the preparation of the gospel of peace,” “having feet fitted with the

readiness of the gospel of peace,” or “having shod your feet with the

equipment of the gospel of peace.” The key is a Greek word that can

mean “preparedness,” as in a prepared foundation or base. Hence, the

gospel of peace as a “prepared foundation” is the peace a Christian

experiences as a result of having been reconciled with God through

the blood of Christ. This reconciliation gives the Christian a firm foot-

hold from which to engage in the spiritual battle that we all face.

The

next piece of armor that Paul speaks about is the shield, which he

likens to faith (Eph. 6:16). In introducing this armor, the apostle

prefaces his point with a phrase that may be translated as “above

all” or “besides” or “in addition to all.” What do you think the

apostle means by this opening phrase?

The word translated as “shield” comes from the word for “door.”

The shield, measuring about four feet by two-and-a-half feet and con-

sisting of two layers of wood glued together, was shaped like a door.

Because arrows in those days were dipped in pitch and then set on

fire, the wooden shield was covered with leather in order to extinguish

the glowing arrows and blunt their tips. This was a prominent weapon

among all the weapons of defense.

The spiritual analogy isn’t hard to see: among the “fiery arrows” of

Satan are lust, doubt, greed, vanity, and so forth. “But faith in God,

held aloft like a shield, catches them, snuffs out the flame, and makes

them fall harmless to the ground.”—The SDA Bible Commentary,

vol. 6, p. 1045. This kind of faith is primarily faith in action, a faith

that, while including doctrinal truth, goes beyond mere belief. It is a

faith that manifests itself in an active defense against the assaults of

the enemy. Of course, we can’t save ourselves, and we can’t fight the

devil ourselves; our battle is to daily choose the Lord and His ways

over anything the devil will throw before us.

Wednesday

November 14

Helmet and Sword

The helmet of salvation in Ephesians 6:17 is most likely taken from

Isaiah 59:17, although Paul applies it differently. In Isaiah 59, it is God

who wears the helmet of salvation; here, in Ephesians, the Christian is

called upon to receive it. Whereas the previous items may have been

laid out for the soldier to be picked up, the helmet is handed to him.

Perhaps this is to emphasize the total “giftedness” of salvation.

1 Thessalonians 5:8, Paul speaks of the helmet as the hope of salva-

tion. In Ephesians 6:17, the helmet is depicted simply as salvation.

How may this shift in emphasis help to explain how salvation can

be a weapon of defense?

________________________________________________________

Salvation in the New Testament is a present experience that will climax

in eternity by way of deliverance from every kind of evil. The victorious

helmet that God (Isa. 59:17) wears is given to the believer as protection.

Because the ultimate goal of the devil’s attack is to deprive Christians of

their salvation, the present assurance of salvation that is “given” to them

apart from their own works becomes a powerful weapon for surviving

the conflict. Truly can the believer in any spiritual conflict proclaim with

the psalmist, “O God the Lord, the strength of my salvation, You have

covered my head in the day of battle” (Ps. 140:7, NKJV).

After

mentioning the helmet of salvation, Paul speaks next about “the

sword of the spirit,” which is the Word of God. Compare that text

with Hebrews 4:12. What important truth is being conveyed by

these verses, especially in the context of our battle with Satan?

________________________________________________________

The temptation of Christ as recorded in Matthew 4:1–10 is a beauti-

ful illustration of how the Word of God can be an effective weapon.

The passage should also provide an incentive to Christians to buttress

themselves with the truths that are revealed in the Word of God.

So many forces are at play in attempts to weaken our trust in

the Bible. What are some of those forces in your own society,

church, or culture? More important, how can you defend your-

self against any and every attempt (which at times can be very

subtle) to weaken your trust in the Word of God?

Thursday

November 15

Praying Always

Ephesians 6:18 begins with the phrase “praying always,” which

suggests that praying is connected with the previous verses. The idea

is that the putting on, taking up, and receiving of heaven’s armor, all

necessitate reliance on God. Hence, “prayer is not another weapon;

rather, it is the spirit, the manner, in which the whole armor is to be

worn and the battle fought. Paul is here urging it as a perpetual state

of mind, a continuous attitude of communion with God.”—The SDA

Bible Commentary, vol. 6, p. 1046.

Study

carefully Ephesians 6:18. What words and phrases associated

with Paul’s admonition to the Christian regarding prayer suggest

alertness and discipline?

________________________________________________________

The Bible frequently calls on people not to cease from prayer

(Luke 18:1, Rom. 12:12, Phil. 4:6, Col. 4:2, 1 Thess. 5:17). But in

the context of the combat with evil forces that Paul is addressing in

Ephesians 6, he stresses the fact that every occasion in life is to be

wrapped in prayer. Such an attitude about prayer is no small demand

of Christians, especially because our first instinct in moments of dif-

ficulty is to consult friends and colleagues, which is fine and has its

place. Prayer, though, should always be the first line of defense and is

something that we should be always doing.

Ephesians

6:18 begins with the phrase “praying always” and

continues with another about being “watchful.” About what are

we to be watchful, and why?

________________________________________________________

When Jesus was in Gethsemane, He told Peter and the other disci-

ples whom He found sleeping to watch and pray (Mark 14:38). Before

this happened, Jesus had spent some time warning the disciples to

watch (Mark 13:33–37). From the perspective of Luke, watching is

linked with prayer as a constant affair that brings spiritual strength

to the Christian. In Ephesians 6:18, the emphasis is on praying for

others. No doubt, as we pray for others, we ourselves are spiritually

strengthened, and we ourselves are better armed for the ensuing con-

flict, no matter what form it takes.

Why is praying for ourselves more important for us spiritually

than having others pray for us (however important that is)?

What does personal prayer do for you that the prayers of oth-

ers just can’t?

friday

November 16

Further Study:

Read Ellen G. White, “Importance of Seeking

True Knowledge,” pp. 312–314, in Testimonies for the Church, vol.

8; “The Color Line,” pp. 219, 220, in Testimonies for the Church, vol.

9; “O God! Help Me to Higher Levels,” p. 105, in My Life Today;

“Called to Reach a Higher Standard,” pp. 311–315, in The Acts of the

Apostles.

“In every soul two powers are struggling earnestly for the vic-

tory. Unbelief marshals its forces, led by Satan, to cut us off from

the Source of our strength. Faith marshals its forces, led by Christ,

the author and finisher of our faith. Hour by hour, in the sight of the

heavenly universe, the conflict goes forward. This is a hand-to-hand

fight, and the great question is, Which shall obtain the mastery? This

question each must decide for himself. In this warfare all must take a

part, fighting on one side or the other. From the conflict there is no re-

lease. . . . We are urged to prepare for this conflict. ‘Be strong in the

Lord, and in the power of his might. Put on the whole armour of God,

that ye may be able to stand against the wiles of the devil.’ The warn-

ing is repeated, ‘Wherefore take unto you the whole armour of God,

that ye may be able to withstand in the evil day, and having done all, to

stand.’ ”—Ellen G. White, The Youth’s Instructor, January 10, 1901.

“We must put on every piece of the armor, and then stand firm.

The Lord has honored us by choosing us as His soldiers. Let us fight

bravely for Him, maintaining the right in every transaction. Rectitude

in all things is essential to the welfare of the soul. As you strive for

the victory over your own inclinations, He will help you by His Holy

Spirit to be circumspect in every action, that you may give no occa-

sion for the enemy to speak evil of the truth. Put on as your breast-

plate that divinely protected righteousness which it is the privilege

of all to wear. This will protect your spiritual life.”—Ellen G. White

Comments, The SDA Bible Commentary, vol. 6, p. 1119.

Discussion Questions:

l However much this week’s lesson emphasized the personal

aspect of the struggle in which we’re all engaged, as Christians

we are part of a larger community. How can the community as

a whole help one another in their individual conflicts? What are

the practical things that the community can do to help those who

are in spiritual need, in whatever form that need may come?

l How does the military imagery that Paul uses reinforce the

reality of the great-controversy motif that is so central to the

Bible? Why is it always important to keep the reality of this con-

flict before us? Who could imagine a soldier on the battlefield,

forgetting that he was in a war? How much more important is it

for us not to forget either?

i n s i d e

Power of Music

Kai Ming was a Christian. Her greatest joy was leading her church

choir. Then she met Yen, a Global Mission pioneer who was working in

her city. Kai Ming was impressed with Yen’s singing and invited him to

teach her choir how to sing better. Yen agreed.

Soon Kai Ming realized that Yen knew his Bible well. She asked him

to teach her more about the Bible. She invited her fellow church mem-

bers to join her to learn more of the Word of God. When the leaders of

Kai Ming’s church learned that Yen was teaching their members Bible

truths the leaders didn’t believe in, they threatened Yen and warned Kai

Ming not to associate with her former church members.

Kai Ming was baptized and opened her home to start a house church.

She invited her friends to come and learn more about God. In spite of

her former church’s edict, Kai Ming invited her former church friends to

come and hear Yen teach about God. She wanted her friends to under-

stand God’s will and the reasons why she had left her former church.

Within a month of Kai Ming’s baptism, 12 people were coming to

her house church, seven of whom came from her former church. They

wanted to know what had drawn Kai Ming away from their church and

the choir that she loved so much.

Kai Ming visited one old woman who was bedridden with a bad back.

She prayed for the woman every day, and within a month the old woman

could walk again. The woman, her daughter, and her granddaughter

began attending Kai Ming’s house church to thank God for her heal-

ing.

Others came asking for prayer for health and personal issues, and the

group prayed for them. When several saw answers to their prayers, they

came back and brought others.

Kai Ming made a good living selling blankets. But she yearned to

reach more people for God. So, she gave up her blanket business and

became a Global Mission pioneer. She has taken over Yen’s work in her

city, allowing Yen to begin working in another city. In the past three

years Kai Ming has led about fifty or sixty people to the Seventh-day

Adventist Church, including her two adult daughters.

“I’ve always believed in Jesus,” she says. “But when I met Yen, I

learned the whole truth of the Bible. I thank God that He is willing to

use me to lead others to Jesus. God is so important in my life.”

Our mission offerings help support the work of Global Mission in China

and around the world. Thank you for giving.

Kai minG FanG is a Global Mission pioneer in Jiangsu Province, north of Shanghai,

China.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

tor

L e s s o n

*November 17–23

The Church: In Service to

Humanity

sabbath afternoon

Read for This Week’s Study:

Rom. 16:5; 1 Cor. 1:2; 1 Pet.

2:9; Matt. 28:19, 20; John 17:21, 22; Acts 15:1–29.

Memory Text:

“These things I write to you, though I hope to come

to you shortly; but if I am delayed, I write so that you may know

how you ought to conduct yourself in the house of God, which is

the church of the living God, the pillar and ground of the truth”

(1 Timothy 3:14, 15, NKJV).

Key Thought:

“We should remember that the church, enfeebled

and defective though it be, is the only object on earth on which

Christ bestows His supreme regard.”—Ellen G. White, Selected

Messages, book 2, p. 396.

or many, church isn’t what it used to be (whatever that was).

Some people even talk about “a churchless Christianity,” a

concept that is self-contradictory. Others rail against “organized

religion” (what is better, “disorganized religion”?). The Bible teaches,

clearly, about the importance of the church. It’s not an option; it’s a

crucial component in the plan of salvation. No wonder, then, that as

the great controversy unfolds, Satan works so hard against it, espe-

cially because the church is one important means by which sinners

are brought into contact with God’s offer of salvation. The church,

wrote Paul, was “the house of God,” even “the pillar and ground of

the truth” (1 Tim. 3:15, NKJV). The church is not a human invention;

it was created by God for the purposes of bringing erring sinners into

a saving relationship with Him.

*Study this week’s lesson to prepare for Sabbath, November 24.

Sunday

November 18

Nature of the Church: Part 1

When we speak about the nature of something, we are usually inter-

ested in its origins, function, and purpose. Besides providing several

images to depict the church, the Bible uses a particular word in refer-

ence to it, ecclesia, which means “called out” or “called forth.” In

secular Greek life the word was used primarily to describe a group of

citizens who had been called out from their homes into a public place

for an assembly or gathering. The New Testament uses the word in

this general sense.

In the Greek translation of the Old Testament (called the Septuagint),

the “congregation” of Israel, especially when gathered before the

Lord for religious purposes, is referred to as ecclesia.

The Jews were “called out” to be God’s special people, but the early

Christians may have used the word to identify those Jews and Gentiles

who, as recipients of God’s grace, had been called out to be Christ’s

witnesses. In the New Testament, the church describes the company of

the faithful the world over. It’s important to note that the word ecclesia

is never used with reference to a building in which public worship is

conducted. Equally significant is that whereas the word synagogue origi-

nally denoted an assembly of people gathered for a specific purpose, the

Christians preferred to use the word ecclesia. Nevertheless, both words

indicate that the New Testament church was in historical continuity with

the Old Testament church, the “congregation” of Israel (Acts 7:38).

The

word ecclesia indicates, in general terms, a group of people called

out through God’s initiative. How does this explain Paul’s use

of the word at three different levels: (i) the church in individual

homes (Rom. 16:5, 1 Cor. 16:19); (ii) the church in specific cities

(1 Cor. 1:2, Gal. 1:2); and (iii) the church in larger geographical

areas (Acts 9:31)?

________________________________________________________

Ecclesia is the depiction of any group of people gathered together

who share in a saving relationship with Christ. This means that indi-

vidual congregations are not just a part of the whole church; each unit

represents the whole. Furthermore, the church is one throughout the

whole world but at the same time present in each assembly.

Think about your local church, which functions as a represen-

tative of God’s whole church. What kind of responsibilities does

that place on you as part of the church body and on the local

church itself?

Monday

November 19

Nature of the Church: Part 2

Besides the word ecclesia itself, the New Testament describes the

church with several images that further explain its nature and func-

tion. Today we will look at just two crucial concepts regarding the

church: the church as the people of God and the church as the body

of Christ.

1. The “people of God” as a concept is applied in the Bible to the

children of Israel (Deut. 14:2). Read 1 Peter 2:9, where the con-

cept is clearly applied to Christians. How are we to understand

what this means for us today?

________________________________________________________

Notice that even as the concept is applied to Christians, it is still

used to describe the nation of Israel (Luke 1:68; Rom. 11:1, 2).

Evidently the New Testament applies the concept to the church in a

way that suggests continuity and consummation. (See Gal. 3:29.)

2. “Body of Christ”—Romans 12:5, 1 Corinthians 12:27, and

Ephesians 1:22, 23 depict the church as the body of Christ. How

do these texts help us to understand better its nature and func-

tion?

________________________________________________________

Numerous ideas can be found within these texts, perhaps the most

obvious one being the unity (see Wednesday’s lesson) that should be

seen in the church. This is an idea expressed elsewhere in the New

Testament, especially in 1 Corinthians 12, where Paul writes: “For

as the body is one, and hath many members, and all the members

of that one body, being many, are one body: so also is Christ. For

by one Spirit are we all baptized into one body, whether we be Jews

or Gentiles, whether we be bond or free; and have been all made to

drink into one Spirit. For the body is not one member, but many. If

the foot shall say, Because I am not the hand, I am not of the body;

is it therefore not of the body? And if the ear shall say, Because I am

not the eye, I am not of the body; is it therefore not of the body? If the

whole body were an eye, where were the hearing? If the whole were

hearing, where were the smelling?” (1 Cor. 12:12–17).

Some people suffer from what are known as auto-immune dis-

eases: their own immune system, which is supposed to protect

the body, attacks it instead. Think about the implications of this

analogy for the church as “the body of Christ.”

Tuesday

November 20

The Mission of the Church

The church as “the body of Christ” means that the church is to do

what Christ would do if He were still on the earth “bodily.” It is for

this reason that the church as an “assembly” has been called out. The

church does not simply have a mission; the church is mission.

Read

Matthew 28:19, 20. How does it address the issue of the

church’s mission?

________________________________________________________

Mission involves sending people out to speak for God. It is what

God Himself did with the prophets of Israel (Jer. 7:25) and with the

apostles (Luke 9:1, 2; 10:1, 9). Jesus also sent out His disciples just

as the Father had sent Him (John 20:21). The church today can do no

less and still remain faithful to its calling.

What

do the following texts also teach us about the church’s mission?

Eph. 4:11–13, Matt. 10:5–8, James 1:27, Eph. 1:6, and 1 Pet. 2:9.

________________________________________________________

Clearly, evangelism is central to the mission of the church. The

church exists also for the edification of believers, for the promotion of

true worship, and for engagement in matters of social concern.

Though the church faces many challenges, one of the most dif-

ficult is to keep a proper balance in its understanding of mission. On

one hand, it would be so easy to get caught up in social reform and

in working for the betterment of society and its ills. While that work

is important, in and of itself, it must never be allowed to swallow up

the ultimate mission of the church, which is to reach the lost for Jesus

and to prepare people for His return. At the same time, too, we need

to avoid the extreme of living as if every headline signaled the end of

the world and thus neglect the basic tasks of daily life. We need divine

wisdom in order to know how to strike the right balance.

How involved are you in the mission of the church? In what way

could you do more than you are doing? Why is it important for

your own spiritual growth to be involved in the church’s calling?

Wednesday

November 21

Unity of the Church

The church—depicted as the “called out” of God, the “people of

God,” the “body of Christ,” and the “temple of the Holy Spirit”—is

fitted for service or mission. Unity is essential to the church because

without it the church cannot successfully accomplish its mission. It

is no wonder that the issue of unity was on Christ’s mind toward the

close of His earthly life (John 17:21, 22).

Jesus

prayed for the unity of the church (John 17:21, 22); Paul

exhorted the believers about it (Rom. 15:5, 6). How are we to

understand unity as it is expressed in these texts? What does this

unity mean?

________________________________________________________

The unity that Christ prayed for and that Paul exhorted the believers

to attain clearly involved a union of feeling, thought, action, and much

more. It is not a harmony that is achieved through social engineering,

diplomatic management, or political subterfuge. It is a gift bestowed

upon believers by the indwelling Christ (John 17:22, 23) and kept by

the power of God the Father (John 17:11).

Read

1 Corinthians 1:10 and 2 Corinthians 13:11. How are we to

achieve what Paul calls for in these texts?

________________________________________________________

There is no question that we are all different people, and that we have

different views regarding many things views that can at times make

unity difficult. Though stresses and strains are inevitable at every level

of the church, we all need to keep an attitude of humility, self-denial,

and a desire for a good that is greater than ourselves. So many of the

divisions that arise do so because of selfishness, pride, and a desire to

exalt oneself and one’s views over others. None of us has it all right;

none of us understands all things perfectly. Whatever the inevitable dif-

ferences that will arise, were we all to daily take up our crosses, daily

die to self, daily seek not only our own good but the good of others and

the good of the church as a whole, so many of the problems with which

we struggle and which hinder the work would vanish.

In short, unity begins with each one of us, individually, as followers

of Christ—not just in name but in a life of true self-sacrifice, a life

dedicated to a cause and a good greater than ourselves.

Thursday

November 22

Governance of the Church

Governance means getting things done. This is true of general

social life, and it is also true of church life. Governance also involves

organization, which means the organizing of things into a function-

ing, coherent whole with rules, regulations, and structures designed

to facilitate a task at hand. Authority is also critical to governance. At

the practical level of church life, who has authority to authorize things

and who can be authorized to do things? Different answers to these

questions have led to different forms of church governance.

Seventh-day Adventists have a representative system of church

governance. Ideally, leadership acts only as representatives, receiv-

ing delegated authority and responsibilities from the membership. It

is not simply enough to show that a system of church governance is

based on Scripture; the exercise of authority within the system must

demonstrate sensitivity to biblical values.

Look

at Acts 15:1–29. What can we learn from these verses about

some key principles that are involved in church organization and

governance?

________________________________________________________

Whatever we can learn from these verses about church governance,

one point should be clear: church organization needs to be centered

around advancing the spread of the gospel. Biblically, church gover-

nance is only as good as its promotion of mission and evangelism.

We need to remember, too, that though Christ exercises His author-

ity through His church and its appointed officials, He has never

handed over His power to them. He retains the headship of the church

(Eph. 1:22). The early church was conscious of the fact that it could

not exercise any authority independently of Christ and His word.

In Acts 15:28 it was important to the assembly that what it decided

“seemed good to the Holy Spirit” (NKJV), the true representative of

Christ. Holders of offices in the church today cannot act differently.

Consider

Matthew 20:24–28 and 23:8. What implication is there

for the exercise of authority in the church at all levels?

How willing are you to serve others? Think deeply about your

own motives and what they are in regard to what you do in the

church, regardless of whatever position you might hold. What

are these motives, and how can they be more in harmony with

the principles revealed in the Word?

friday

November 23

Further Study:

Read Raoul Dederen, “The Church,” pp. 538–581,

in Raoul Dederen (ed.), Handbook of Seventh-day Adventist Theology;

Ellen G. White, “‘Thou Shalt Have No Other Gods Before Me,’ ”

pp. 361–364, in Testimonies to Ministers and Gospel Workers; “The

Church the Light of the World,” pp. 455–467, in Testimonies for the

Church, vol. 5.

“If a man is sanguine of his own powers and seeks to exercise domin-

ion over his brethren, feeling that he is invested with authority to make

his will the ruling power, the best and only safe course is to remove

him, lest great harm be done, and he lose his own soul, and imperil the

souls of others. . . . This disposition to lord it over God’s heritage will

cause a reaction unless these men change their course. . . . A man’s

position does not make him one jot or tittle greater in the sight of God;

it is character alone that God values.”—Ellen G. White, Testimonies

to Ministers and Gospel Workers, p. 362.

“The mission of the church of Christ is to save perishing sinners. It

is to make known the love of God to men and to win them to Christ

by the efficacy of that love. The truth for this time must be carried

into the dark corners of the earth, and this work may begin at home.”

—Ellen G. White, Testimonies for the Church, vol. 3, p. 381.

Discussion Questions:

l There is no question that the church, our church, has prob-

lems. Jesus explained it as such: “ ‘The kingdom of heaven is like

a man who sowed good seed in his field. But while everyone was

sleeping, his enemy came and sowed weeds among the wheat,

and went away’ ” (Matt. 13:24, 25, NIV). Read the rest of the

parable. How do we apply what Jesus said to our church about

the way in which we deal with those who cause problems? Does

this mean that there are no circumstances under which someone

could be disfellowshiped? See, for instance, Titus 3:10, 11 and

Rom. 16:17.

l What do you say to someone who, believing the church is

corrupt, decides to pull away from the body as a whole and go

it alone?

l Our church affirms the notion of what has been called the

“priesthood of all believers.” What does this idea include? What

responsibilities does the idea carry for us?

l Discuss in class some of the potential threats to our unity as

a church. What issues have caused division in the church in the

past? What can we learn from the past that can help to prevent

similar things from happening in the future?

tor

i n s i d e

A Changed Heart

Fourteen-year-old Veresa [veh-REH-sah] listened as the doctor spoke

to his parents. “Veresa has a hole in his heart. But surgery can repair his

heart and help him live a normal life.” Veresa tried not to worry about the

surgery; he just wanted to be well.

Veresa’s surgery was a success. His parents couldn’t stay with him

while he recovered in the hospital, so his nurse stopped by often to chat.

Veresa looked forward to her visits and enjoyed hearing her talk about

Jesus and read him promises from the Bible.

Veresa had grown up attending church every Sunday, but he had never

heard some of the things that his nurse talked about. One thing in particu-

lar stood out in his mind: the seventh day is the Sabbath day.

When Veresa returned home, he went to the nearby Seventh-day Adventist

church. He wasn’t sure what his parents would think of his going to this

church, so he didn’t tell them. Veresa met the pastor and asked him questions

about the Sabbath and other things that his faithful nurse had taught him.

One day Veresa told his parents that he had been attending the Seventh-

day Adventist church. They were stunned when he told them that he

wanted to become a Seventh-day Adventist. “Why would you leave our

church?” they asked. He tried to explain that he wasn’t leaving their

church; he was following God’s way.

“If you insist on attending this church,” his father said, “then leave our

home.” Sadly, Veresa packed his few clothes and his school books and

walked to the Seventh-day Adventist church. He told the pastor that his

parents had sent him away. “You can live with us,” the pastor said.

Veresa stayed with the pastor for several months, during which time he

joined the church through baptism. Every Sabbath he walked by his fam-

ily’s home on the way to and from church. He prayed for his parents, who

refused to discuss his faith.

One day Veresa’s parents asked the pastor to send their son home.

Gladly, Veresa returned home, and his parents welcomed him back. They

didn’t try to change his mind about his beliefs. Veresa shared his faith

with them, and his parents began keeping the Sabbath. But they have not

made a decision to become Seventh-day Adventists.

“I hope that one day soon we can worship together again, this time in

the Adventist faith,” Veresa says.

Pray for Veresa and his family. And remember that your mission offer-

ings help to give people around the world an opportunity to hear God’s

truths and accept His love into their lives.

veresa shares his faith in Fiji, an island nation in the South Pacific.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

L e s s o n

*November 24–30

The Church: Rites and

Rituals

sabbath afternoon

Read for This Week’s Study:

Matt. 28:19, 20; Rom. 6:3–8;

John 13:1–17; Matt. 26:26–28; 1 Cor. 11:24–26.

Memory Text:

“Then Peter said to them, ‘Repent, and let every

one of you be baptized in the name of Jesus Christ for the remis-

sion of sins; and you shall receive the gift of the Holy Spirit’” (Acts

2:38, NKJV).

Key Thought:

God has instituted ordinances that, properly under-

stood, help to reinforce our faith.

any societies have initiation rituals, sometimes called “rites

of passage.” In some cultures, rites of passage are designed

in order to help persons to transition from one stage of life

into another. For example, rites of adulthood are performed around the

onset of puberty. These rites vary from place to place; yet, all have the

goal of ensuring that younger members are shaped to be productive and

responsible, community-oriented individuals. In the process, boys or

girls are taught the ways of adulthood; that is, they are shown what is

expected of them as adult members of the society.

In the Christian community there are specific rites as well, acts that

formalize the commitment of individuals to the faith that they profess.

These sacred acts not only confirm a person’s participation and fellow-

ship in the community but, ideally, help to prepare each individual to

become a faithful and productive member of that community. These

acts also are the means of helping members to understand what their

commitment to Christ must entail. This week we’ll look at three rites

that express our faith: baptism, foot-washing, and the Lord’s Supper.

*Study this week’s lesson to prepare for Sabbath, December 1.

Sunday

November 25

Naming the Sacred Rites

During the early stages of the Christian church, believers in the

eastern part of the church, where Greek was the common language,

used the word mysterion, or “mystery,” to describe Christian sacred

rites. In the west, where Latin predominated, the term employed was

sacrament (Latin, sacramentum). A sacramentum was an oath that a

Roman soldier swore, declaring his obedience to the commander’s

order. Those who employed this word felt that it described accurately

the nature of the sacred rites. With time, however, the idea came to

represent an act with an inward invisible power. The church of the

Middle Ages identified seven such acts, called “sacraments,” which

were seen as means of infusing grace into a person’s soul.

During the Reformation, the sacraments came under scrutiny and

criticism. In the minds of many, the term sacrament appeared tainted.

A different term was felt to be in order, and that was ordinance. The

word ordinance comes from the verb “to ordain,” which makes an

ordinance a special act that Christ Himself instituted or ordained.

To prefer the term ordinance to sacrament is to say that one par-

ticipates in the acts because they are the divinely ordained means

for us to show our obedience and loyalty to Jesus as Lord. Seventh-

day Adventists see baptism, foot-washing, and the Lord’s Supper as

ordinances—acts that reveal our loyalty to Christ. They are symbolic

ways of expressing our faith.

Read

Matthew 28:19, 20; John 13:14; and 1 Corinthians 11:23–26.

To what extent do these passages support the idea that the sacred

acts should be described as “ordinances”?

________________________________________________________

However much importance we place on the “ordinances,” we must

always remember that these are not conduits of grace or acts by which

we earn salvation or gain merit before God. Sin and what it has done

to us is far too serious a matter for rituals, even those instituted by

Christ Himself, to be able to redeem us. Only the death of Jesus on the

cross was sufficient to accomplish the salvation of beings as deeply

fallen as we are. As we understand them, the ordinances are outward

symbols of our acknowledgment of what Christ has done for us and

of our union with Him (and all that this union entails), and they serve

their purpose well. They are a means to an end, not an end in and of

themselves.

Monday

November 26

Baptism

The New Testament uses several images to describe what baptism

means. First, baptism symbolizes a spiritual union with Christ (Rom.

6:3–8), involving participation in His suffering, death, and resurrec-

tion, as well as the renunciation of one’s former lifestyle. In this way,

baptism is linked with repentance and the forgiveness of sin (Acts

2:38); the new birth and reception of the Spirit (1 Cor. 12:13); and,

consequently, entrance into the church (Acts 2:41, 47).

Baptism symbolizes a covenantal and spiritual relationship with

God through Christ (Col. 2:11, 12). Baptism represents what circum-

cision represented in the Old Testament. And, too, baptism symbol-

izes a transfer of loyalties, one that places a person into a community

that is consecrated to the service of Christ. The reception of the Spirit

in baptism enables believers to serve the church and work for the sal-

vation of those who are not yet of the faith (Acts 1:5, 8).

Many years ago the Joint Committee of the Church of England on

Baptism, Confirmation, and Holy Communion made an impressive

admission. The statement said that “the recipients of Baptism were

normally adults and not infants; and it must be admitted that there

is no conclusive evidence in the New Testament for the Baptism of

infants.”—Baptism and Confirmation Today (London: SCM, 1955),

p. 34, quoted by Millard J. Erickson, Christian Theology (Grand

Rapids, Mich.: Baker Book House, 1988), p. 1102. The meaning of

baptism precludes infants as legitimate candidates, because biblical

baptism requires faith and repentance on the part of the participants.

Also, the idea of the role of the Word of God in the development of

faith (Rom. 10:17) indicates that repentance must be coupled with

biblical and spiritual instruction. These elements are necessary in

order for candidates to bring forth “fruits worthy of repentance” (Luke

3:8) as evidence of their relationship with Christ.

The nature of baptism helps us to understand the difference between

an ordinance and a sacrament. Baptism, according to those who see

it as a sacrament, is the means that brings about the transformation in

a person from spiritual death to life. In this understanding, the age of

the person doesn’t matter, because it’s all a supernatural event any-

way. On the other hand, baptism as an ordinance is an indication or

symbol of an internal change (a supernatural event) that has already

occurred in the life of the believer by way of his or her experience

with Jesus. In this view, candidates for baptism ought to have already

experienced faith in Christ; therefore, the question of who is baptized,

and when, becomes very important.

If you have been baptized, think back upon the experience. When

you understand what it means, why (in a sense) do we need to be

“baptized” every day? How can this be accomplished?

Tuesday

November 27

The Ordinance of Humility

It’s hard to imagine the pain that must have been going on in the

heart of Jesus as He—about to face the Cross, the greatest humiliation

possible—saw the jealousy and infighting among His own disciples

over who would be the greatest in His kingdom.

Read

Luke 22:24–27 (see also Matt. 18:1, 20:21). What crucial truth

had the disciples still not learned?

________________________________________________________

Our world is so twisted and perverted by sin that it has it all backward,

however “rational” and “sensible” backward may seem. Who in their right

mind would rather be the one serving than the one served? Is not the whole

point of life to get ahead, to become wealthy, and to be someone who is

waited on and attended to by others rather than being one of the ones who

serve? It’s no wonder, then, that at the Last Supper, Jesus washed the

disciples’ feet. No words He could have said would have conveyed the

truth of what real greatness is in the eyes of God more forcefully than His

washing the feet of those who should have been kissing His.

What

does John 13:1–17 teach us about foot washing as a part of the

Communion service?

________________________________________________________

So much amazing truth rings out through these verses. In verse 3

it says that Jesus knew that the Father had given “all things into His

hands.” What happens next? Yes, Jesus, knowing full well that “He

had come from God and was going to God” (NKJV), rose from the

meal and started washing the disciples’ feet (vs. 5). Even without fully

knowing who Jesus really was, the disciples must have been aston-

ished. How could they have failed to see the lesson there?

Before claiming for ourselves all that Christ has done for us, remem-

ber how important it is to come to the Lord’s Supper with a sense of our

own humbleness and lowliness and need of divine grace.

Whose feet might it do you some immense spiritual good to

wash?

______________________________________________________

Wednesday

November 28

The Lord’s Supper

Read

Matthew 26:26–28. What meaning is evident in what Jesus is

telling us to do here? Why is it important to see this in terms of

symbols?

________________________________________________________

The Lord’s Supper replaces the Passover festival of the old cov-

enant era. The Passover met its fulfillment when Christ, the Paschal

Lamb, gave His life. Before His death, Christ Himself had instituted

the replacement, the great festival of the New Testament church under

the new covenant. Just as the Passover festival commemorated Israel’s

deliverance from slavery in Egypt, the Lord’s Supper commemorates

the deliverance from spiritual Egypt, the bondage of sin.

The Passover lambs’ blood applied to the lintel and doorposts of each

house protected the inhabitants from death; the nourishment that its flesh

provided gave the children of Israel the strength to escape from Egypt

(Exod. 12:3–8). So, Christ’s sacrifice brings liberation from death; believ-

ers are saved through the partaking of both His body and blood (John 6:54).

The Lord’s Supper proclaims that Christ’s death on the cross provides our

salvation, provides our forgiveness, and promises us victory over sin.

Read

1 Corinthians 11:24–26. What important doctrinal truth about

the Cross is revealed here?

________________________________________________________

Here we see, clearly, the substitutionary aspect of Christ’s death.

His body was broken and His blood shed for us; at the cross He took

upon Himself what rightly belonged to us. Each time we partake of

the Lord’s Supper, we should always remember what Christ accom-

plished in our behalf.

When you add to the Lord’s Supper the foot washing, which helps

to prepare our hearts before we partake of the Communion service,

we should also get a sense of the communal nature of this ordinance.

With the Cross so vividly symbolized through the partaking of the

bread and wine, we are reminded that, whatever earthly things divide

us, we are all sinners in constant need of grace. The Communion ser-

vice should help us all to realize our obligations, not just to the Lord

but to one another, as well.

Thursday

November 29

Anticipation of the Second Advent

“For as often as ye eat this bread, and drink this cup, ye do

shew the Lord’s death till he come” (1 Cor. 11:26). What great

hope is presented here?

________________________________________________________

With these words we see how closely entwined the Second Coming

and the Communion service are. That makes so much sense too,

because the Second Coming is, really, the culmination of what hap-

pened at the Cross. One could argue that the biggest reason for the

First Coming—which included Christ’s body being broken and His

blood shed for us—was the Second Coming. The First Coming is

what paved the way for the Second.

What

good would the First Coming of Christ be without the Second?

________________________________________________________

The Communion service, in a sense, spans the interim between

Calvary and the Second Coming. Each time we partake of commu-

nion, we dwell on the Cross and what it accomplished for us. Yet,

what it accomplished for us cannot be separated from the Second

Coming. In fact, what Jesus did on the cross for us doesn’t reach its

ultimate culmination until the Second Coming.

Read

Matthew 26:29. What is Jesus saying in this one verse?

________________________________________________________

Look at the promise, the assurance, and the hope that the Lord gives us

here. These words imply a closeness, an intimacy, between the redeemed

and the Redeemer that will extend into eternity. Jesus is promising us that

He will not drink of this fruit of the vine until He drinks it new with us in

the eternal kingdom. When we remember who He is, the Creator of the

universe (Col. 1:16), this promise is even more astonishing. Thus, besides

everything the Communion service points to, it should also point us to the

great hope that awaits us at the Second Coming of Jesus.

Discouraged? Downtrodden? Welcome to a fallen world. Why,

amid all that you may be going through, is it so important to

look at the Cross, what it means for you now, and what it means

for your ultimate future?

friday

November 30

Further Study:

Read the Ministerial Association of the General Con-

ference of Seventh-day Adventists, chaps. 15–18, in Seventh-day

Adventists Believe.

“Baptism is a most sacred and important ordinance, and there

should be a thorough understanding as to its meaning. It means repen-

tance for sin, and the entrance upon a new life in Christ Jesus. There

should be no undue haste to receive the ordinance. Let both parents

and children count the cost.”—Ellen G. White, Testimonies for the

Church, vol. 6, p. 93.

“The Passover pointed backward to the deliverance of the children

of Israel, and was also typical, pointing forward to Christ, the Lamb

of God, slain for the redemption of fallen man. The blood sprinkled

upon the door-posts prefigured the atoning blood of Christ, and also

the continual dependence of sinful man upon the merits of that blood

for safety from the power of Satan, and for final redemption.”—Ellen

G. White, The Spirit of Prophecy, vol. 1, p. 201.

Discussion Questions:

l When was the last time that you washed someone’s feet in the

foot-washing service? Why is this such an important practice?

l Read 1 Peter 3:20, 21. What analogy does Peter use in order

to help to explain the meaning of baptism?

l Early Christians were accused of many things of which they

were not guilty, including cannibalism. One of the reasons were

the following verses: “Then Jesus said to them, ‘Most assuredly,

I say to you, unless you eat the flesh of the Son of Man and drink

His blood, you have no life in you. Whoever eats My flesh and

drinks My blood has eternal life, and I will raise him up at the

last day. For My flesh is food indeed, and My blood is drink

indeed. He who eats My flesh and drinks My blood abides in Me,

and I in him’ ” (John 6:53–56, NKJV). What is Jesus teaching us

with these words? Why is it so important that we understand the

spiritual meaning of texts such as these?

l In class, discuss in more detail the communal aspect of the

Communion service. What are ways in which it should help your

church to better understand what our obligations are to each

other and to the outside community as a whole?

tor

i n s i d e

Divine Appointment

I was a troublemaker in my village in India. My father had

introduced me to alcohol when I was nine years old, and it had

become an overpowering habit. I quit school and stole money to

buy liquor. My family, my health, and my friends all suffered

because of me.

I began spitting up blood. Frightened, I stopped drinking until

the blood-spitting ended. Then I started drinking again. I was

23 years old and married. Our lives were miserable because of

my addiction. I drank up my earnings and left my family to find

food.

One night I staggered home drunk and saw a man waiting at a

bus stop. He turned to me and said he was a man of God. I stopped

to listen, and he told me, “There is a God who can solve your prob-

lems. I want to come to your house and tell you about Him.”

“I’m not interested,” I told him. “I’m a drunkard, and I don’t

know God.” But the man walked with me to my home. There he

told me about God. But I was too drunk to understand what he

said. “I’m going to sleep,” I said. “You can sleep here until morn-

ing.”

The next morning I found the pastor still there, so we talked

again. I was sober and could understand what he was saying about

God. I was curious about this God who is alive and powerful and

who answers honest prayers. I wanted to know more, so I went with

the pastor to his house some 25 miles (40 km) to study with him.

God took away the desire for alcohol and cleared my mind. I

accepted Jesus as my Savior, and my wife and I were baptized in

2008. Today I know that the meeting with the pastor was a divine

appointment.

My wife and I began sharing God’s love with others. Today we

serve as Global Mission pioneers, sharing God’s love in my home

town, where everyone knew me as a troublemaker, a drunkard, and

an idol worshiper. They can see what God is doing in my life, and

I tell them that God can do the same in their lives.

So far God has given us 20 people for Christ. I’m working with

30 or 40 more people. I am filled with joy that God could use me, a

drunken idol worshiper, to bring the love of Jesus to others. Thank

you for your offerings that help to sustain the work of Global

Mission around the world.

ramesh raut is a Global Mission pioneer in India.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

L e s s o n

*December 1–7

The Law and the Gospel

sabbath afternoon

Read for This Week’s Study:

Ps. 19:7, 8; Exod. 23:1–9;

1 John 5:3; Rom. 3:19, 20; Exod. 20:11, 12; Deut. 5:15.

Memory Text:

“Now by this we know that we know Him, if we

keep His commandments. He who says, ‘I know Him,’ and does

not keep His commandments, is a liar, and the truth is not in him”

(1 John 2:3, 4, NKJV).

Key Thought:

God’s entire moral law is what reveals our sin and,

thus, our need for a Savior. The law and the gospel are, therefore,

inseparable.

he law and character of God are central to the great contro-

versy, and when the controversy is finally over, God’s law and

character will be vindicated before the onlooking universe.

Until then, the controversy rages on. As human beings we wind up

on one side or another, and the side we choose decides which master

we follow. In the words of Bob Dylan, “You’re gonna have to serve

somebody, / Well, it may be the devil or it may be the Lord / But

you’re gonna have to serve somebody.”

Those who choose to serve the Lord do so out of love and apprecia-

tion for what has been done for them through Christ. Having been buried

with Christ by baptism into His death, they know that the body of sin was

destroyed so that they no longer need to serve their former master, sin;

but now have been given the freedom to obey God and His law.

In this week’s lesson we will look at the nature of the law, its pur-

pose, and its relation to the good news of God’s saving grace. For,

rightly understood, God’s law helps to reveal just what God’s grace

has offered us in Christ.

*Study this week’s lesson to prepare for Sabbath, December 8.

Sunday

December 2

God’s Laws and Regulations

The word torah is a commonly used Hebrew word in the Old

Testament and is often translated as “law.” The New Testament uses

the Greek nomos (law) to translate torah. Torah means “direction” or

“guidance.” Because the Bible is a record of God’s relationship with

humans, law in the Bible generally refers to all of God’s instructions

to His people. And because God Himself is good and righteous, and

guides and instructs His people in goodness and righteousness, we

rightly assume that His law reveals His goodness and righteousness.

Or, as we like to say, the law is a reflection of God’s character.

What

do the following texts tell us about the law and, ultimately,

about God? Ps. 19:7, 8; Rom. 7:12; Ps. 119:151, 152, 172.

________________________________________________________

It is by way of the Bible that God has explicitly revealed Himself

to humankind. As one reads through the sacred texts, one comes

across an abundance of materials that are, basically, directions or

instructions that cover many aspects of human life: morality, ethics,

health, sexuality, diet, work, et cetera. Some of these instructions

are clearly universal; others appear to be more limited in time and

scope. But because all of them are God’s instructions (torah), the

greatest care is needed in the development of principles that help

us to understand what is universal and what is limited. Seventh-

day Adventists and many other Christian groups generally make

a distinction between “ceremonial” laws (regulations that teach

the plan of salvation by symbols and ritual practices), “civil” laws

(instructions regarding the community life of the nation of ancient

Israel), and “moral” laws (instructions of God’s pattern of conduct

for humanity).

The book of Leviticus contains many ceremonial laws, especially

with regard to the sanctuary service and its ritual system. The nature

of civil laws and the principle of justice underlying them can be

seen, for example, in Exodus 23:1–9. Then there is the moral law,

the Ten Commandments, which most Christians (in theory, at least)

believe are still God’s law for all humanity.

Look through Exodus 23:1–9. What universal moral principles

can we take from what was given specifically to ancient Israel?

Monday

December 3

The Moral Law Today

Most Christians claim that the Ten Commandments are God’s

universal moral code. This view is seen, for instance, in various legal

battles in the United States in which Christians have sought to have

the Ten Commandments posted in various public places, especially

public schools. Years ago, Alabama was involved in a legal battle

involving a state judge who refused to remove a monument of the Ten

Commandments from a courtroom, despite orders from a higher court

to do so. In the minds of many, the Ten Commandments, far from

being invalidated, remain God’s legal standard for morality.

And with good reason too. To begin with, although the Decalogue

(the Ten Commandments) was codified at Sinai, the book of Genesis

suggests that most of the commandments were known before then.

What

do the following texts reveal about the existence of the law prior

to Mount Sinai? Gen. 35:1–4, 2:3, 4:8–11, 39:7–9, 44:8, 12:18.

________________________________________________________

On logical grounds alone, it makes no sense for the Ten

Commandments to have been purely a Jewish institution, something

intended only for a particular people in a particular time and place.

Doesn’t it make sense that moral issues such as stealing, killing, adul-

tery, and idolatry are universally wrong, regardless of culture? Also,

when the Bible is so clear that sin is defined through the law (Rom.

7:7), the notion of the law being abrogated or superceded is, on the

face of it, an illogical position for any Bible-believing Christian.

How

does James 2:11 help us to understand the perpetuity of God’s

law?

________________________________________________________

First John 5:3 says that obedience to God’s commandments is

an expression of our love for Him. What does that mean? Why

is obedience to the commandments an expression of this love?

Tuesday

December 4

The Law and the Gospel

Though many understand that the Ten Commandments remain

binding in the lives of Christians, the role that they play in the plan of

salvation can be confusing. If we’re not saved by the keeping of the

law, then what is its purpose?

How

do the following texts help us to understand the role that the law

plays in the lives of those who are saved by grace?

Rom. 3:19, 20_____________________________________________

________________________________________________________

Ps. 119:5, 6_______________________________________________

________________________________________________________

Rom. 7:7_________________________________________________

________________________________________________________

The law was never designed to be a means of salvation. Through

the working of the Holy Spirit, the law creates in the sinner a need

for the grace (gospel) of Christ. By pointing out what is right, what

is good, and what is true, those who fall short of that standard (which

is all of us) realize our need of salvation. In this sense the law points

us to the need for the gospel, the need of grace. This grace comes to

us through Jesus. The function of the law, even in the Old Testament,

was to show us our need of salvation; it was never a means of provid-

ing that salvation.

“To ask whether the law can bring salvation is to ask the wrong

question as far as Scripture is concerned—in both the Old and New

Testaments! Never does either Testament affirm, imply, or even hint

that this might ever have been the case. . . .

“It is a further error to argue that the writer of Hebrews (10:1–4)

corrected the law, as if it had taught that ‘the blood of bulls and

goats [could] take away sins.’ . . . The sacrifices were pictures, types,

and models of the one perfect sacrifice that was to come.”—Walter

C. Kaiser, Five Views on Law and Gospel (Grand Rapids, Mich.:

Zondervan, 1993), pp. 394, 395.

Look around at what violation of God’s law has done to human-

ity. How has your own life been impacted by the violation of

God’s law? What does your answer tell you about just how

relevant the law remains?

Wednesday

December 5

The Sabbath and the Law

As we saw in Monday’s lesson, many Christians still believe in the

binding nature of God’s law. Again, as long as one accepts the reality

of sin, it’s hard to see how anyone could believe anything else.

Yet, as we know so well, the whole issue of the Christian obli-

gation to the law suddenly gets very murky when the question of

obedience to the fourth commandment arises, particularly in regard

to the seventh day itself. In fact, the irony is that the Alabama judge

who got himself in trouble for his insistence on placing the Ten

Commandments monument in the courtroom was himself living in

violation of that law because, however strict a Sunday keeper he

might have been, he wasn’t keeping the biblical commandment to

rest on the seventh day. If we take the Bible for what it says, then,

according to James—“Whosoever shall keep the whole law, and yet

offend in one point, he is guilty of all” (James 2:10)—then the judge

was guilty of violating every precept of the law that he insisted upon

leaving in the courthouse!

Exodus 20:9, 10 explains the Sabbath commandment. The text is

careful to point out when the Sabbath occurs (the seventh day), and

how it is to be kept (cessation of regular work by all under one’s

shelter) in order for its holiness to be guarded. “The Sabbath is not

portrayed as a day of recuperation from those too weak to keep work-

ing day after day without rest. It is portrayed rather as a stoppage good

for everyone, for the purpose of refocusing on holiness (all concerns

that stem from belonging to God, which is what holiness is) in order

to enjoy God’s blessings of that day and its potential.”—Douglas K.

Stuart, The New American Commentary, Exodus, vol. 2 (Nashville,

Tenn.: Broadman & Holman Publishers, 2006), p. 460.

The spiritual potential of the Sabbath is embodied in what it

symbolizes. What do the following texts tell us about the spiri-

tual meaning of the Sabbath? How has your own experience

with the Sabbath helped you to better appreciate what these

texts teach us? Exod. 20:11, 12; Deut. 5:15, Exod. 31:13, Ezek.

20:20, Heb. 4:3–9.

______________________________________________________

Thursday

December 6

The Sabbath and the Gospel

In the final question of yesterday’s lesson, we looked at both

Exodus 20:11, 12 and Deuteronomy 5:15. What we see here is the

Sabbath pointing us toward two ideas: creation and redemption, two

concepts that are very powerfully linked in the Bible. God is not

only our Creator, He is also our Redeemer; and both these important

spiritual truths are brought home to us every week, every seventh day,

as we rest on the Sabbath, “according to the commandment” (Luke

23:56, NKJV), just as the women who “c[a]me with Him [Jesus] from

Galilee” (Luke 23:55) did.

Read

Colossians 1:14–16 and John 1:1–14. How do these texts link

Jesus as both our Creator and Redeemer?

________________________________________________________

“Since the divine law is as sacred as God Himself, only one equal

with God could make atonement for its transgression. None but Christ

could redeem fallen man from the curse of the law, and bring him

again into harmony with Heaven.”—Ellen G. White, Patriarchs and

Prophets, p. 63. Only as Creator, only as One equal with God, only

as the One who had made “all . . . that was made” (John 1:3), could

Jesus be the One to redeem fallen humanity.

By pointing us to Christ as our Creator and Redeemer, the Sabbath

is a powerful symbol of the gospel of grace. In fact, our resting on

the Sabbath reveals that we, indeed, are not saved by the works of the

law but by what Christ has done for us. Thus, Sabbath rest becomes a

symbol of the rest we have in Jesus (see Heb. 4:3–9).

Salvation, too, is restoration; it is re-creation, a process that not only

starts now when we have accepted Jesus (see 2 Cor. 5:17, Gal. 6:15)

but that culminates and climaxes with the re-creation of the heavens

and the earth (see Isa. 65:17, Rev. 21:5). These verses show even

more clearly how Creation and Redemption are linked, and both these

crucial truths are embodied in the Sabbath commandment, one of the

Ten Commandments.

It’s one thing to say that you are a Sabbath keeper, and to even

rest on the Sabbath. The scribes and Pharisees did that. But it’s

another to experience the fullness and richness of the Sabbath.

What about your own Sabbath keeping? What might you do

in order to better reap the spiritual and physical blessings that

God provides for us on the Sabbath day?

friday

December 7

Further Study:

Read Ellen G. White, pp. 140–146, in A Solemn

Appeal; “God’s Law Immutable,” pp. 433–450, in The Great

Controversy.

“God would have us realize that He has a right to mind, soul, body, and

spirit—to all that we possess. We are His by creation and by redemption.

As our Creator, He claims our entire service. As our Redeemer, He has

a claim of love as well as of right—of love without a parallel. . . . Our

bodies, our souls, our lives, are His, not only because they are His free

gift, but because He constantly supplies us with His benefits, and gives

us strength to use our faculties.” —Ellen G. White, The Adventist Review

and Sabbath Herald, Nov. 24, 1896.

“And the Lord says, ‘If thou turn away thy foot from the Sabbath,

from doing thy pleasure on My holy day; and call the Sabbath a

delight, the holy of the Lord, honorable; . . . then shalt thou delight

thyself in the Lord.’ Isa. 58:13, 14. To all who receive the Sabbath as

a sign of Christ’s creative and redeeming power, it will be a delight.

Seeing Christ in it, they delight themselves in Him. The Sabbath

points them to the works of creation as an evidence of His mighty

power in redemption. While it calls to mind the lost peace of Eden,

it tells of peace restored through the Saviour. And every object in

nature repeats His invitation, ‘Come unto [M]e, all ye that labor and

are heavy-laden, and I will give you rest.’ Matt. 11:28.”—Ellen G.

White, The Desire of Ages, p. 289.

Discussion Questions:

l Jeremiah 31:33 reads, “But this shall be the covenant that

I will make with the house of Israel; after those days, saith the

Lord, I will put my law in their inward parts, and write it in

their hearts; and will be their God, and they shall be my people.”

Some try to use this text to show that the law (or, really, the

seventh-day Sabbath) has been abrogated under the new cov-

enant. What’s wrong with this line of reasoning? In fact, in what

ways does this text reinforce the Seventh-day Adventist position

regarding the law, including the Sabbath?

l Because we do believe that the law, including the Sabbath,

should be kept, why must we be careful of falling into the trap

of legalism? In class, talk about what legalism is and how we can

avoid it.

l Think through the role of the law in the great controversy.

Why, in his attack on God’s law, has Satan singled out the

Sabbath commandment for special attention? Why was that

such a “brilliant” move on his part?

tor

i n s i d e

The Way of Salvation

I’m a single, young adult, and I live with my parents. Recently

some Seventh-day Adventists held meetings in my neighborhood in

Nairobi, Kenya. I heard some other young people talking about the

meetings. They said that I could hear some good preaching and see

movies about Jesus. I decided to go.

The pastor’s message touched my heart. I decided to go again

the next day, and again I was blessed. I wanted to talk to the pastor

who had spoken, but he and a group of others were on their way to

a meeting with the youth. So I went with them. What a blessing I

received!

I told my parents that I was attending the Seventh-day Adventist

meetings, and they weren’t happy about it. They told me that I

shouldn’t have gone there. I explained that I felt God’s presence there

and that I had to listen to the message so I could decide for myself the

way to salvation.

The next day I told the pastor that my parents weren’t happy that I was

attending the meetings; he prayed for me. I continued attending the meet-

ings. I decided to stay with a Seventh-day Adventist family for a few days

so that I could learn more about what Seventh-day Adventists believe.

Then one night I saw my parents attending the meeting. I greeted

them, and they seemed happy to see me. I told them that I wanted to

join the Seventh-day Adventist Church because I had been studying

the Bible and realized that these Christians taught the truth. They

agreed, and I returned home with them. Not only did they allow me

to continue attending the meetings, but they attended with me.

I thank God that I am now a believer. Praise God that my parents

allowed me to go to the meetings. I have been baptized, and my pre-

cious parents are preparing for baptism. I

know that it was the prayers I prayed as

well as the prayers of those who prayed

with me that touched my parents’ hearts.

I thank God for the people who sacrifice

their time and give their offerings so that

others, such as my parents and I, can know

the truth. I urge young people to keep on

praying, for He will do something power-

ful in their lives.

brenda mwende shares her faith in central Kenya.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

L e s s o n

*December 8–14

The Christian Life

sabbath afternoon

Read for This Week’s Study:

Deut. 8:11–17; Phil. 2:3,

4; 1 Cor. 15:51, 52; Rev. 22:1–5; Matt. 22:39; Gen. 2:21–25.

Memory Text:

“By this we know love, because He laid down His

life for us. And we also ought to lay down our lives for the breth-

ren” (1 John 3:16, NKJV).

Key Thought:

Anyone can call himself or herself a Christian. What,

though, does that mean in practical terms?

hat good is it, dear brothers and sisters, if you say you have

faith but don’t show it by your actions? Can that kind of

faith save anyone?” (James 2:14, NLT).

The Bible emphasizes “sound doctrine,” but this emphasis is in

the context of holy living (1 Tim. 1:10, Titus 2:1–5) in order to point

out that the true goal of biblical teaching is an ethical life, one that

is manifested in obligations to others. In fact, if you look carefully at

those texts in Timothy and Titus, they link sound doctrine with correct

living as if correct living itself is sound doctrine!

The Christian is saved in order to be God’s agent for the salvation

and good of others amidst the great controversy between good and

evil. To be “so heavenly minded that you’re no earthly good,” how-

ever much a cliché, does represent a reality that Christians need to

avoid. Certainly, heaven is our ultimate home, but for now we’re still

on earth, and we need to know how to live while here.

This week we’ll look at how some practical, “hands-on” Christianity

should be manifest in our lives.

*Study this week’s lesson to prepare for Sabbath, December 15.

Sunday

December 9

Stewardship

When we think about salvation translating into service to others,

we cannot avoid the Christian concept of stewardship. The Seventh-

day Adventist Encyclopedia defines stewardship as “the responsibil-

ity of God’s people for, and use of, everything entrusted to them by

God—life, physical being, time, talents and abilities, material posses-

sions, opportunities to be of service to others, and their knowledge

of truth.”

Look

at the following passages. With each one ask yourself, given

my particular circumstances, how can I manifest in my own life

the wonderful principles taught in these texts? How should these

truths impact the way I live and how I relate to others, to God,

and to the gifts that He has given me?

Deut. 8:11–17_____________________________________________

________________________________________________________

Ps. 24:1__________________________________________________

________________________________________________________

Phil. 2:3, 4 _______________________________________________

________________________________________________________

1 John 3:16_______________________________________________

________________________________________________________

The Bible teaches that the fundamental purpose for all of God’s crea-

tion is to glorify Him. Sin derailed this reality in a very big way, but

God directed His saving action toward us in order to bring us back to

participate with all creation in glorifying Him. Christ purchased us for

the sake of God’s glory (Eph. 1:11–14). It is as we acknowledge in both

word and deed the complete lordship of Christ over our lives that we

bring glory to God. The complete expression of Christ’s lordship over

our lives will involve our service to others through the use of our time,

talents, abilities, and material possessions.

Read again the texts for today. Which ones touch you the most,

and why? What motivates you to try to live a life that involves

seeking the good of others, as well as your own good? Why is it

so important for you, spiritually, to live for others?

Monday

December 10

Tithe: A Mere Pittance

“And the priest the son of Aaron shall be with the Levites, when

the Levites take tithes: and the Levites shall bring up the tithe

of the tithes unto the house of our God, to the chambers, into

the treasure house. For the children of Israel and the children”

(Neh. 10:38, 39).

Think about your life; think about the brevity of it; think about the

utter inevitability of your death (unless Christ returns in your life-

time). Think what it would mean if, as many believe, the grave is the

ultimate end. You’re here, a spasm of cellular metabolism that does

its thing (often in pain, hardship, fear), and then ends; one way or

another, when all those cells die, nothing’s left but a carcass on which

bugs and bacteria feed until they also expire.

Such would be the fate of all of us in a universe so large that our

planet, much less our individual lives, could appear to be so mean-

ingless as to be nothing but a cruel joke that most of us don’t find

funny.

In contrast to that scenario, look at what we have been given in

Christ. Look at what has been offered to us through Jesus. Look at

what the plan of salvation tells us about our worth and about what

was done for us so that we don’t have to meet the fate pictured

above.

What

have we been given in Christ? 1 Cor. 15:51, 52; Rev. 21:4; Gal.

3:13; Eph. 1:6, 7; Rev. 22:1–5. What should these things mean to us?

How should these promises impact every aspect of our existence?

________________________________________________________

“I speak of the tithing system, yet how meager it looks to my mind!

How small the estimate! How vain the endeavor to measure with

mathematical rules, time, money, and love against a love and sacrifice

that is measureless and incomputable! Tithes for Christ! Oh, meager

pittance, shameful recompense for that which cost so much! From the

cross of Calvary, Christ calls for an unconditional surrender.”—Ellen

G. White, Testimonies for the Church, vol. 4, pp. 119, 120.

After all that Christ has done for you, can you not exercise

enough faith and give back to Him a mere pittance of what

you’ve been given?

Tuesday

December 11

The Responsibility to One’s Self

Jesus tells us very clearly that “thou shalt love thy neighbour as thy-

self ” (Matt. 22:39). This is a very interesting text in light of the idea

that we often look at love for self as the height of all that is opposed

both to Christianity and to the idea of disinterested selflessness. What

did Jesus mean by this text? How do we interpret and apply it in a way

that reflects what true Christianity should be about?

________________________________________________________

Love of self, in the Christian sense, isn’t selfishness; it isn’t putting

yourself first before everyone and anything else. On the contrary, love

for self means that, upon realizing your own worth before God, you

seek to live the best possible life, knowing that the results of such a

life will be a benefit not just to yourself (which is fine) but also, and

even more important, to those with whom you come in contact.

How

would you relate Jesus’ admonition above to the following texts?

Phil. 2:5, 8______________________________________________

2 Cor. 5:14, 15___________________________________________

1 Cor. 10:31–33___________________________________________

1 Pet. 1:13–16____________________________________________

The redemption that the sinner obtains in Christ brings about such

unity with Him (Gal. 2:20) that the Christian desires to live a life that

is ordered after Christ’s impulses. The sinner desires to have Christ’s

mind, to live no longer for one’s self but for Him, and to heed the call

to holiness (separation from such things as our passions, the sinful

trends in culture, and moral impurity). If you love yourself, you want

what’s best for you; and what’s best for you is a life that is commit-

ted to God, a life that reflects the character and love of God, a life

that is lived not for self but for the good of others. The surest way to

guarantee yourself a miserable existence is to live only for self, never

thinking of the good of others.

Dwell more on what it means to love yourself in the Christian

sense. How easy is it for this kind of love to degenerate into a

self-destructive self-centeredness? What’s the only way to pro-

tect yourself from this trap?

Wednesday

December 12

Christian Marriage

Humans are social beings. At home and work and in public and civic

places, people are involved in all kinds of relationships. Responsible

Christian behavior ought to be evident at all these levels, and the

Bible has relevant principles by which to guide these relationships.

Study

the following Bible passages in order to come up with a bibli-

cal definition of marriage: Gen. 2:21–25, Mal. 2:14, Eph. 5:28.

________________________________________________________

To define something is to provide its meaning. Today it is said that

marriage is difficult to define because the meaning of marriage differs

for different people, times, and cultures. The Bible, however, has no such

flexible idea of marriage. According to the Bible, marriage is an institu-

tion put in place by God, in which two adults of different gender covenant

to share an intimate and lasting personal relationship. Biblical marriage is

marked by an appreciation of the equality of the male and female, a deep

bond of unity where goals are blended and a sense of permanence and

faithfulness and trust. As with a relationship with God, the relationship

between a husband and a wife should be sacredly guarded.

Of course, as we know all too well, marriage, even within the

church, has become something that’s often treated lightly. People

enter into a union that they believe God has created, and then, when

things get rough, they stand before a human judge who, through man-

made laws and rules, separates what God has united. We all know

that something is terribly wrong with this picture; yet, as a church, we

struggle with what to do in these situations.

Together with issues of polygamy, cohabitation, divorce, remar-

riage, and the practice of homosexuality, what challenges of human

sexuality can you identify in today’s society? What biblically based

counsel can you bring to bear on these issues?

Adultery, fornication, and pornography abound in society today, and

these are hardly the worst of things that are out there. Nevertheless,

God continues to look on human failings with compassion and ten-

der mercy. Yet, these practices remain failings that can be overcome

through the grace of Christ. Therefore, redemptive efforts must aim

high in order to attain God’s ideals—as opposed to seeking to justify

and excuse sin through a host of excuses and cultural qualifications.

Thursday

December 13

Christian Behavior

Beyond the family, the Christian has other social and professional

involvements—a clear recognition of the biblical view that Christians

are in the world but not of the world (John 17:14–18).

Consider the following three areas of daily life and discuss the

Christian’s responsibilities in regard to lifestyle and behavior:

1. Employer/Employee Relations (James 5:4–6, Eph. 6:5–9). Apart

from regarding employees as equals in Christ, the Christian employer

must be guided by the principle that adequate work requires adequate

compensation. On the other hand, Christian workers also ought to

resist the temptation to be slothful at work.

“Parents cannot commit a greater sin than to allow their children to

have nothing to do. The children soon learn to love idleness, and they

grow up shiftless, useless men and women. When they are old enough

to earn their living, and find employment, they work in a lazy, droning

way, yet expect to be paid as much as if they were faithful.”—Ellen

G. White, Christ Object Lessons, p. 345.

2. Civic Duties (Rom. 13:1–7). The Christian places God first in

all things and evaluates all actions and responsibilities from this

perspective. For this reason the Christian will, for example, oppose

discrimination in any form, even if it is officially sanctioned. At the

same time, “loyalty to God first does not entitle anyone to become

autonomous and create social disharmony or chaos. Christians pay

taxes, participate in civic duties, respect traffic laws and property reg-

ulations, and cooperate with civil authorities in curbing or controlling

crime and violence.”—Handbook of Seventh-day Adventist Theology

(Hagerstown, Md.: Review and Herald

Publishing Association,

2000), p. 701.

3. Social Responsibility (Isa. 61:1–3, Matt. 25:31–46). Discuss the

following statement in the light of the passages above: “The Christian

can exercise his calling to seek the kingdom of God if, motivated

by love of neighbor, he carries on his work in the moral communi-

ties of family and economic, national, and political life. . . . Only by

engaging in civic work for the sake of the common good, by faithful-

ness in one’s social calling, is it possible to be true to the example

of Christ.”—H. Richard Niebuhr, Christ and Culture (New York:

HarperCollins Publishers, 1996), p. 97.

In your work and social interactions, are people able to detect

your Christian values? Be honest with yourself (no matter how

painful that might be!). Which aspects of your life, if any, draw

people to your faith? What does your answer tell you about the

way in which you live?

friday

December 14

Further Study:

Read Ministerial Association of the General Conference

of Seventh-day Adventists, chapters 22, 23, in Seventh-day Adventists

Believe; Miroslav M. Kis, “Christian Lifestyle and Behavior,” pp. 675–723,

in Raoul Dederen (ed.), Handbook of Seventh-day Adventist Theology.

“Acts of generosity and benevolence were designed by God to

keep the hearts of the children of men tender and sympathetic, and to

encourage in them an interest and affection for one another in imita-

tion of the Master, who for our sakes became poor, that we through

His poverty might be made rich. The law of tithing was founded upon

an enduring principle and was designed to be a blessing to man.

“The system of benevolence was arranged to prevent that great evil,

covetousness. Christ saw that in the prosecution of business the love

of riches would be the greatest cause of rooting true godliness out of

the heart. He saw that the love of money would freeze deep and hard

into men’s souls, stopping the flow of generous impulses and closing

their senses to the wants of the suffering and the afflicted.”—Ellen G.

White, Testimonies for the Church, vol. 3, p. 547.

“If one has health and strength, that is his capital, and he must make

a right use of it. If he spends hours in idleness and needless visiting

and talking, he is slothful in business, which God’s word forbids.

Such have a work to do to provide for their own families, and then lay

by them in store for charitable purposes as God has prospered them.

“We are not placed in this world merely to care for ourselves, but

we are required to aid in the great work of salvation, thus imitating the

self-denying, self-sacrificing, useful life of Christ.”—Ellen G. White,

Testimonies for the Church, vol. 1, p. 325.

Discussion Questions:

l The issue of marriage and divorce is of great concern, as it

ought to be, in view of the fact that divorce is so rampant in cer-

tain countries. How do we apply the clear teaching of the Bible

when addressing this topic? If we applied the teachings of Jesus

more strictly, would people be less inclined to divorce? Discuss

this difficult issue.

l Dwell more on the whole question of tithing. Some argue that

they should be able to give tithe to whom they choose, instead of

through the channels of the organized church body of which they

are members. What’s the great danger of that attitude?

l As a church, we cannot ignore all the biblical admonitions

regarding the caretaking of the poor and the needy among us.

No one who calls himself or herself Christian can ignore this

mandate. At the same time, what are the pitfalls of our calling

if caretaking becomes our primary focus or the end point as

opposed to the means to a greater end? Discuss.

tor

i n s i d e

The Compelling Message

Maria grew up in Poland. As a teenager Maria searched for God, but

she didn’t find what she was looking for. Eventually she returned to her

parents’ church and immersed herself in its practices, hoping for spiritual

fulfillment.

As she read the Bible, she discovered many texts that raised questions

in her mind. The book of Revelation posed the greatest challenge, but her

priest couldn’t answer her questions.

Maria’s husband wanted to leave Poland, which didn’t have enough

television stations to satisfy him. Maria wanted to stay near her grand-

children in Poland. So, she began searching for some television stations

her husband might like.

As she flipped through the channels, a program caught her attention.

The speaker was discussing the book of Revelation. She watched the pro-

gram with great interest and tuned in again the next day to hear more. She

heard sermons that challenged her long-held beliefs and sent her searching

her Bible to verify what the speaker was saying. She realized that every-

thing he said was supported by the Bible.

Maria realized that the church of her childhood, the church she loved

so dearly, was not following the Bible. She stayed home from church

that Sunday, but she didn’t know what to do with herself. She turned on

the radio and was surprised to hear a worship service broadcast from a

Seventh-day Adventist Church in Warsaw, the capital city. She enjoyed

the worship and felt spiritually refreshed. At the end of the broadcast, the

announcer said that the pastor was waiting to take listeners’ calls. Maria

dialed the number and talked to the pastor.

She asked so many questions! When she asked why she should believe

that the Seventh-day Adventist Church is the true church, he said simply,

“Base your faith on the Bible; follow it alone.”

She continued watching the television program she had found and

realized that it was a Seventh-day Adventist program. By the following

Sabbath, Maria was convinced that God was leading her to the Seventh-

day Adventist Church. She found the church and recognized it as one she

had visited as a teenager. “I hadn’t been ready to accept the Sabbath as

a teenager, but on the day I returned, I accepted all the Bible truths I had

been hearing. I love this church and the truths that I have found here. It’s

such a precious message.”

Your mission offerings help to support Adventist radio and television

broadcasts that are reaching people around the world.

maria bartoK shares her newfound faith in her homeland, Poland.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

L e s s o n

*December 15–21

Last Things: Jesus and the

Saved

sabbath afternoon

Read for This Week’s Study:

Heb. 8:1–5; Isa. 53:6; Rom.

3:24, 25; 1 Tim. 2:5; Heb. 9:23; Acts 3:19–21.

Memory Text

: “ ‘Repent therefore and be converted, that your sins

may be blotted out, so that times of refreshing may come from the

presence of the Lord, and that He may send Jesus Christ, who was

preached to you before, whom heaven must receive until the times of

restoration of all things, which God has spoken by the mouth of all

His holy prophets since the world began’ ” (Acts 3:19–21, NKJV).

Key Thought:

The Bible’s teaching on Christ’s ministry in the

heavenly sanctuary, His second coming, and the resurrection of

the dead stand together as a message of hope for those who have

placed their trust in Him.

he history of the great controversy between good and evil

has had many pivotal moments; the climax, though, was at

the cross, where Satan’s ultimate defeat and destruction were

ensured. At the same time, biblical prophecy points to a “time of the

end” (Dan. 12:4, 9), a period in salvation history with its own signifi-

cance in terms of the relationship between the Lord and His people.

Events within this “time of the end” period are described as “eschato-

logical,” meaning “last things.”

In this week’s lesson we will look at three special events within this

general period of the “last things” that have immense spiritual impli-

cations: Christ’s ministry in the heavenly sanctuary, the second com-

ing of Christ, and the resurrection of those who died in true faith.

*Study this week’s lesson to prepare for Sabbath, December 22.

Sunday

December 16

The Heavenly Sanctuary: Part 1

Fundamental Belief no. 24 opens with the following words: “There

is a sanctuary in heaven—the true tabernacle which the Lord set up

and not man” (see Heb. 8:2). One of the matter-of-fact assumptions of

the Bible is the existence of a heavenly sanctuary (Ps. 11:4).

Read

Hebrews 8:1–5. What is the main point taught in these

verses?

________________________________________________________

The earthly sanctuary is portrayed as a type, or pattern, of the

heavenly one; this means that, at a minimum, the former has some

functional correspondence with the latter. The earthly sanctuary, then,

teaches us a lot about the heavenly; despite that whatever the earthly

sanctuary meant to the people of Israel, its true significance was found

in the heavenly and what was to happen there. Through the efficacy of

sacrifices and priestly ministry, the earthly model taught us about the

realities of the heavenly sanctuary. The ministrations of the earthly

sanctuary were God’s means of teaching the principles of salvation

to His people, a foreshadowing of the “real thing”—which is Christ’s

ministry (Heb. 9:9–15), both through His death and then His interces-

sion in the heavenly sanctuary.

Ministry in the earthly sanctuary taught that while the shedding of

blood was necessary (Heb. 9:22) to atone for sin, there was still the

need for a priestly mediator between sinners and a Holy God as a

result of that shed blood. The ministry of the priest in the Most Holy

Place cleansed the sanctuary of sin and required affliction and repen-

tance on the part of the people. Thus, judgment also was highlighted

as an integral part of the total ministry of salvation.

What is fascinating, too, is what Hebrews 8:1, 2 say, which is that

the goal of all the previous seven chapters in the book is to point

the reader to the reality of the heavenly sanctuary and the position

of Christ as our High Priest in that heavenly sanctuary. It’s hard

to understand how anyone could not see the great significance that

Hebrews gives to Christ’s ministry in the heavenly sanctuary as part

of the entire plan of salvation. Nothing in the verses indicates that

the sanctuary in heaven, much less Christ’s ministry there, should

be seen as metaphorical or symbolic. In fact, verse 5 makes it clear

that the earthly sanctuary—a real structure with real priests and real

sacrifices—was only a “shadow” of the reality of what Christ is doing

for us in the heavenly sanctuary.

Monday

December 17

The Heavenly Sanctuary: Part 2

The earthly sanctuary service revealed three phases of salvation:

substitutionary sacrifice, priestly mediation, and judgment. The Bible

teaches that all three phases of salvation are embodied in the ministry

of Christ on behalf of sinners.

Read

Isaiah 53:6; Romans 3:24, 25; and 2 Corinthians 5:21. How

does Christ’s death on the cross satisfy the substitutionary aspect

of salvation?

________________________________________________________

What

do these texts say about both Christ and mediation on behalf

of sinners? 1 Tim. 2:5, Heb. 7:25.

________________________________________________________

Just as animal sacrifices pointed to the death of Christ, the priestly

ministry foreshadowed the true ministry of Christ in the heavenly

sanctuary. In particular, the continual, or daily, ministry of priests

in the Holy Place symbolized the access that the sinner has to God

through Christ’s ministry as Intercessor and Mediator in the heavenly

sanctuary (Heb. 4:14–16).

Study

Hebrews 9:23. How does the cleansing of things in the heavens

relate to the priestly work in the earthly sanctuary on the Day of

Atonement?

________________________________________________________

With the earthly sanctuary services in the background, Hebrews

9:23 points clearly to a cleansing ministry of Christ in heaven. This

is a text that has baffled scholars for centuries, because it clearly

teaches that something in heaven has been defiled and needs to be

purified. For Seventh-day Adventists, with our understanding of the

two phases of Christ’s heavenly work in our behalf, this cleansing is

the antitype—that corresponds to the yearly cleansing of the earthly

sanctuary on the Day of Atonement.

Think about atonement—what it means, how it is accom-

plished, and who alone can make atonement for us. Why, then,

should the news that we are living in the “Day of Atonement”

be something positive and hopeful?

Tuesday

December 18

The Second Coming of Christ

Study

Acts 3:19–21. How does the blotting out of sins that is men-

tioned here relate to the cleansing of the sanctuary that we studied

yesterday?

________________________________________________________

While Peter may not have known the “times or seasons” (Acts 1:7),

his reference to Joel’s prophecy in Acts 2:14–21 points to his appreci-

ation of the fulfillment of prophecy in his time. In his prophetic frame

of mind, it seems evident that “Peter, speaking by inspiration, and

thus beyond his own finite understanding, is referring, tersely, to two

great events of earth’s last days—(1) the mighty outpouring of God’s

Spirit and (2) the final blotting out of the sins of the righteous—which

are tied to a third climactic event, the second advent of Christ.”—The

SDA Bible Commentary, vol. 6, p. 160.

The early church was certain of both the second coming of Christ

and the promise of a new heaven and earth (2 Pet. 3:13). Christ’s first

coming provided a theological rationale for the second. As far as we

are concerned, without the Second Coming, the First Coming would

have been futile. The process of dealing with the sin problem, a pro-

cess that He began with His sacrifice on the cross, reaches its consum-

mation when, after the “cleansing of the sanctuary,” He appears the

“second time . . . for salvation” (Heb. 9:26–28, NKJV). In fact, with-

out the Second Coming, and the resurrection it brings, what would the

promise of salvation mean to us? (See 1 Thess. 4:16–18.) Nothing!

The second coming of Christ will mark the conclusion of the great

controversy as far as the destiny of mortals is concerned. Satan,

knowing that the end of the controversy is in sight, seeks through

deception to lead as many astray as possible. We are told that, “as

the second appearing of our Lord Jesus Christ draws near, satanic

agencies are moved from beneath. Satan will not only appear as

a human being, but he will personate Jesus Christ, and the world

that has rejected the truth will receive him as the Lord of lords and

King of kings.”—Ellen G. White, The Advent Review and Sabbath

Herald, April 14, 1896. Against this deception we have been warned

that Christ’s coming will be a literal, personal, and visible event that

will impact the entire world, ending it as we know it—a place of sin,

suffering, misery, disappointment, and death.

Look at our world. How well have we, as humans, done in mak-

ing it a better place? While we must try to improve the lot of

those less fortunate than we are, and of those who are suffering

and in need—why must we always keep before us that which is

the only solution?

100

Wednesday

December 19

Awaiting the Advent

Read

1 Thessalonians 5:1–11. What is the message here, and why is

it so relevant to us today, living when we do? How can we take

these words and apply them in the practical moments of day-to-

day living?

________________________________________________________

So much exists in those verses, but one point should stand out so

clearly, and that is the hope that those Christians awaiting the return

of Christ should have. Certainly, we need to be watchful and sober so

that the day doesn’t overtake us like a thief in the night. But we should

also be full of faith and love and hope; because whether we “wake or

sleep” (that is, whether we die before He returns or are alive when He

returns), we have the promise of eternal life with Him.

In this day and age, when we see signs all around us, we must be

careful of the way in which we interpret them and of how we under-

stand their significance. Too often we can get caught up in events that

cause all kinds of excitement and drama and anticipation, only to have

them fade into nothing. These kinds of things, once finished, can leave

members disgruntled, disappointed, and even full of doubt. We need to

be vigilant, but we also need to be cautious, wise, and humble as we

seek to read and discern the signs of the times (see Matt. 16:1–4).

What

is the purpose of the “signs of the times,” according to John

13:19, 14:29?

________________________________________________________

The predictions about the end times were not given to satisfy the

curiosity of believers but to encourage them to keep watching (Matt.

24:32–44). As we await the Second Advent, we need to keep our eyes

open, and we need to know what the Word of God teaches about last-

day events; this is especially important because there are so many false

views within Christendom itself regarding the signs of the times.

How do we strike the right balance in living in anticipation of

the Second Coming while refraining from seeing every headline

as a sign of the end?

101

Thursday

December 20

Death and Resurrection

In the New Testament, one of the events connected with the second

coming of Christ is the resurrection of those who died believing in

Him. In fact, as far as most believers are concerned, that is the most

important part of the Second Coming, because most of Christ’s fol-

lowers will be dead when He returns.

What

do the following texts teach us about the resurrection of the

dead at the time of Christ’s return?

1 Thess. 4:13–16___________________________________________

1 Cor. 15:13–25____________________________________________

Rom. 8:11________________________________________________

Phil. 3:20, 21_____________________________________________

The Bible teaches that in the resurrection, the “body” is restored to

life. In other words, biblical resurrection is a bodily resurrection. This

truth becomes even more clear when we keep in mind the fact that

after Christ’s resurrection, His tomb was empty. The dead body no

longer remained in the grave. So, in the certainty of His resurrection,

we have the certainty of ours.

resurrection amounts to the breaking of the power of death, how does

that explain why one can attain to it only by being “in Christ”?

2 Tim. 1:8–10.

________________________________________________________

The key to immortality is not greater scientific research. The power

of death has already been broken through Christ’s own death and

resurrection (Rom. 6:9); based on that accomplishment, He is able

to bestow immortality upon those who identify with His death and

resurrection through baptism (Rom. 6:23). Also, the Bible makes it

clear that the gift of immortality is not given to believers at death

but when Jesus comes the second time, at the “last trumpet” (1 Cor.

15:51–54).

“ ‘I am the resurrection and the life; he who believes in Me will

live even if he dies’ ” (John 11:25, NASB). How can you learn to

better grasp the hope that is contained in these words? Where

would you be without them?

102

friday

December 21

Further Study:

“The intercession of Christ in man’s behalf in the

sanctuary above is as essential to the plan of salvation as was His

death upon the cross. By His death He began that work which after

His resurrection He ascended to complete in heaven. We must by

faith enter within the veil, ‘whither the forerunner is for us entered.’

Hebrews 6:20. There the light from the cross of Calvary is reflected.

There we may gain a clearer insight into the mysteries of redemp-

tion. The salvation of man is accomplished at an infinite expense to

heaven.”—Ellen G. White, The Great Controversy, p. 489.

“To the believer, Christ is the resurrection and the life. In our

Saviour the life that was lost through sin is restored; for He has life

in Himself to quicken whom He will. He is invested with the right to

give immortality. The life that He laid down in humanity, He takes up

again, and gives to humanity.”—Ellen G. White, The Desire of Ages,

pp. 786, 787.

Discussion Questions:

l John Calvin called Christ’s work of intercession the “con-

tinual application of His death for our salvation,” and it is said

that “the existence of a heavenly sanctuary was standard theol-

ogy among Puritan divines.” It’s not hard to see why Christ’s

work of intercession should be seen as such an important teach-

ing. After all, look at how much of the Old Testament centered

around the sanctuary and the temple. Look at how much the

New Testament does, as well! What should this tell us about the

importance of this doctrine?

l Dwell more on Hebrews 9:23, a text that for centuries has

baffled biblical scholars who can’t understand how something

in heaven itself could actually need cleansing. As Seventh-day

Adventists, we still have a lot to learn about what this text means.

How does our understanding, for instance, of Daniel 8:14 help to

clarify this important concept?

l The resurrection of Christ is utterly essential to the Christian

faith. Without it we have nothing. Read 1 Corinthians 15:1–6.

Look at how Paul is seeking to persuade his readers of the evi-

dence for Christ’s resurrection. Notice especially verse 6. What

is he saying here? Why is he emphasizing the fact that many of

the people to whom Christ appeared are still alive? It’s almost

as if he’s saying, “Don’t take my word for it. Ask some of these

hundreds who saw Him themselves.” These are not the words

you would expect from someone who wasn’t sure of what he was

teaching. What other evidence from the Bible can help to reaf-

firm our certainty of Christ’s resurrection?

tor

i n s i d e

103

Free Indeed!

Esther* slipped across the North Korean border into China. But she

still wasn’t free. She knew that if she was caught, she would be sent back

to North Korea and imprisoned or even killed. While in China, she met a

Seventh-day Adventist woman who befriended her. The woman offered

Esther a place to stay and introduced her to Jesus.

One day Esther was stopped by security police. Without a Chinese pass-

port, Esther was arrested and sent to a North Korean prison. “God, why

are You allowing this to happen?” she pleaded.

The prison was surrounded by high walls, and thick bars covered every

opening. Prisoners were guarded constantly when they were allowed out

of their cells; there seemed no way of escape.

One cold, rainy day Esther shivered as she waited in line to use the bath-

room. The guard was called elsewhere, leaving the prisoners unguarded.

Suddenly Esther felt an unseen hand push her toward the prison wall,

where she found sacks of cement piled like a stairway. She climbed over

the wall and ran to the nearby village. She hid in a small building, shiver-

ing from the cold.

She heard voices and watched as a search party moved from house to

house looking for her. “Jesus, help me,” she pleaded. The guards skipped

the building where she was hiding and eventually turned back toward the

prison without finding her.

The rain turned to snow, but Esther couldn’t stay any longer. She

trudged out of the village through the deepening snow. “God, show me

the way,” she prayed. Immediately a light illuminated her path, and she

followed it. The path led out of North Korea and back into China.

For two months Esther walked, crossing a desert and cutting her way

through barbed wire fences. She found shelter with sympathetic farmers.

At last she crossed out of China. She found soldiers who took her to the

embassy of South Korea, where she was given asylum.

Esther eventually arrived in South Korea, where she met Sister Park,

an elderly Seventh-day Adventist woman who has made it her ministry

to help refugees from North Korea find a new life in South Korea. Sister

Park is their Dorcas, cooking for them if they are sick, providing food and

clothes and shelter for them until they can care for themselves. But most

important, Sister Park leads these people to Jesus.

“God led me to freedom,” Esther says. “Today, thanks to His love and

His people who helped me, I’m free indeed!”

Our mission offerings help people such as Esther find freedom and faith

in Jesus.

*Not her real name.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

104

L e s s o n

*December 22–28

When All Things Become

New

sabbath afternoon

Read for This Week’s Study:

1 Thess. 4:16–18, Revelation

20, 1 Cor. 4:5, Rom. 8:20–22, Rev. 21:11–22:5, Rev. 21:3.

Memory Text:

“ ‘And God will wipe away every tear from their

eyes; there shall be no more death, nor sorrow, nor crying. There

shall be no more pain, for the former things have passed away’ ”

(Revelation 21:4, NKJV).

Key Thought:

What is the millennium, when does it happen,

and to what does it lead?

ir Thomas More (1478–1535) was an English author who coined

the word utopia in order to depict an imaginary island with a

seemingly perfect social and legal system. Since then the word

has been often used pejoratively to denote the impossibility of the idea

of a perfect society. After all, look at how many times that humans have

tried to create “utopias.” They have always failed, and miserably too.

The Bible, however, teaches about the true utopia. In a sense it

has been the goal toward which the Godhead has been working ever

since the fall of humanity in the Garden of Eden. God wants to bring

humanity back to the utopia He had originally created for us.

In the heavenly sanctuary, Christ will conclude His work for the

salvation of humanity. After that, He will come to earth a second time,

but with a glory never before seen. He will resurrect the dead saints

and translate those who are living; and all of them will reign with the

Lord Jesus in heaven for 1,000 years.

This is the time that we call the “millennium” (for the word thou-

sand). The beginning of the millennium marks the onset of the only

utopia humans will have known since Eden before the Fall.

*Study this week’s lesson to prepare for Sabbath, December 29.

105

Sunday

December 23

Events Inaugurating the Millennium

If the millennium marks the beginning of God’s “utopia” for His

people, it is only natural for us to try to know when the millennium will

begin and what it will be like. The millennium, as a concept, appears

in Revelation 20, where it is mentioned six times between verses 2–7.

In order to know the time of the millennium, the place of Revelation 20

in the overall flow of the book of Revelation needs to be determined.

Although the book does not follow a straight time line, in this case it is

not too difficult to determine when the millennium begins.

Compare

1 Thessalonians 4:16–18 and Revelation 20. How does

the nature of the resurrection as mentioned in these two passages

help to determine when the millennium begins? What connected

events can you find in these passages?

________________________________________________________

Sometime before Jesus’ second advent, Revelation predicts that three

powers (the dragon, the beast, and the false prophet) will gather the nations

to oppose the work of Christ and His people (Rev. 16:13). At the time of

Christ’s coming (Rev. 19:11), the nations will gather to make war against

Christ, but in the process the beast and the false prophet will be destroyed

(Rev. 19:19, 20). Revelation 20, then, takes up the fate of the third power,

the dragon. While the dead in Christ are being resurrected, during what

is here called the first resurrection (vs. 5), the dragon (Satan) will be cap-

tured and cast into the bottomless pit for 1,000 years (vss. 1–3).

Some of these amazing events are depicted also in 1 Thessalonians

4:16–18 and 2 Thessalonians 1:7–9. These passages together help to

explain what happens before the millennium begins.

That beginning, of course, coincides with the second advent of

Christ. The dead in Christ will be resurrected to join the faithful living,

and both groups will be taken to heaven. The wicked living at the time

of Christ’s advent will be slain by His “brightness” (2 Thess. 2:8). And

the desolated earth will become the prison house of Satan, who will be

“bound” for 1,000 years by, as it were, a chain of circumstances. The

reason given for Satan’s imprisonment is “so he might not deceive the

nations any longer” (Rev. 20:3). Many see a symbolic link between the

“banishment” of the scapegoat on the Day of Atonement (Lev. 16:22)

and the circumstances of Satan during the millennium.

Go back over the events revealed in these verses. They talk about

supernatural happenings that reveal the greatness and power of

God in contrast to the weakness and impotence of humankind.

How can we always keep this important contrast before us? Why

would that be a good remedy for pride and self-sufficiency?

106

Monday

December 24

In the Midst of the Millennium

Read

Revelation 20:4–6 again. What evidence there shows us that

the millennium unfolds in heaven (at least for the saved)?

A specific segment of the group who will participate in the millen-

nium are described as “the souls of those who had been beheaded for

their witness to Jesus and for the word of God, who had not worshiped

the beast or his image, and had not received his mark on their foreheads

or on their hands” (NKJV). As Seventh-day Adventists, we understand

that the Bible doesn’t teach the existence of separate, immortal, con-

scious souls. This text, instead, is portraying those who went through

the experience of persecution as portrayed in Revelation 12:17–13:18.

At the Second Advent (at which time occurs the first resurrection),

these persecuted souls come back to life and, after the resurrection,

reign in heaven with Christ (compare with 1 Thess. 4:15–17).

Revelation

20:4 draws our attention to another event during the

millennium, when it says that judgment will be given specifically

to the redeemed. Knowing that the faithful are reigning with their

Lord and that the wicked were slain by the brightness of Christ’s

coming, what is the nature and purpose of this judgment?

________________________________________________________

One of the three things that we focused on last week (Monday) was

the judgment connected with Christ’s ministry in the heavenly sanc-

tuary before the Second Advent. That judgment is different from the

judgment in Revelation 20:4, which is really a fulfillment of Christ’s

promise in Matthew 19:28, and which corresponds to Paul’s statement

that the saints will judge the world (1 Cor. 6:2, 3).

The concept of judgment in the Bible is rich and multifaceted.

The final judgment has three phases, the first of which is the one

associated with Christ’s priestly ministry in the heavenly sanctuary.

Seventh-day Adventists call this the investigative phase of the final

judgment. Next, there is the millennial review phase of the judgment,

which is referred to in Revelation 20:4 and 1 Corinthians 6:2, 3. In

this phase, the redeemed will have an opportunity to examine God’s

ways and judgment with regard to the agents of rebellion. The third

phase of the final judgment is the executive phase, which is part of the

events that will occur at the end of the millennium.

Keeping what you’ve read today in mind, read 1 Corinthians

4:5. What important hope is found here in view of the fact that

we have so many unanswered questions?

107

Tuesday

December 25

Events at the End of the Millennium

Read

Revelation 20:7–9. What event marks the close of the millen-

nium, and what opportunity does it provide Satan?

________________________________________________________

Reversal of the circumstances of Satan marks his being ”released.”

This event is linked with the resurrection of the rest of the dead

who “did not live again until the thousand years were finished”

(vs. 5, NKJV). The phrase “Gog and Magog” is used figuratively,

as in Ezekiel 38:2, to describe those whom Satan will succeed in

deceiving—the wicked from all ages. It is this universal multitude that

Satan will inspire to try to overthrow the city of God. Revelation 20:9

suggests that the city, the New Jerusalem, at this time will already

have descended from heaven to earth (presumably with Christ), and

Satan and his hosts will march against it. A detailed description of the

city is given in Revelation 21.

said earlier, Revelation does not move in a distinctly chronological

order. Look at Revelation 20:11–15. How is the idea of judgment

expressed here? What is the significance of the fact that final

punishment occurs after the saints are involved in judgment?

Rev. 20:4.

________________________________________________________

“During the millennium the saints participate in a deliberative

judgment that reviews the cases of the lost of this earth and the fallen

angels. This judgment is evidently necessary in view of the cosmic

nature of the sin problem. The course of the rebellion of sin has been

the object of concern and interest on the part of other worlds (Job 1; 2;

Eph. 3:10). The whole interlude of sin must be handled in such a

way that hearts and minds throughout God’s universe are satisfied

with its treatment and conclusion, with particular reference to God’s

character. It is especially important for the redeemed from earth to

understand God’s dealings with those who called for the rocks to fall

on them and deliver them from the ‘face of him who is seated on

the throne’ (Rev. 6:16). They must be totally satisfied that God was

just in His decision regarding the lost.”—Handbook of Seventh-day

Adventist Theology (Hagerstown, Md.: Review and Herald

Pub.

Assn., 2000), p. 932.

What does it say about the character of God that we, ourselves,

can be involved in the judgment of the lost? How does this con-

cept fit in with the whole idea of the great controversy?

108

Wednesday

December 26

The New Earth

Revelation 20 ends with the elimination of Satan and his hosts.

Revelation 21 opens with a vision of a new heaven and a new earth.

Revelation

21:1–5 carries the promise that God is making all

things new. In what ways does this reflect the Genesis creation

account? (Genesis 1–2). What are the differences?

________________________________________________________

The word translated as “new” in Revelation 21:1 emphasizes some-

thing that is new in form or quality rather than a “new” event in time.

God’s purpose in the Genesis Creation remains unrealized until the

promise to make all things new is fulfilled on the new earth. Hence the

whole creation groans and longs for liberation (Rom. 8:20–22). God’s

new creation, then, will consist of the liberation of the cosmos and the

earth from their present states of incompleteness, and the bringing of

them into conformity with His design. Consequently, while the new

creation will definitely be different from the old, there will be some

continuity between the two. Like the old, the new earth will be a real,

tangible place inhabited with real, physical beings. The new earth will

be a renewed earth, purified as it were, by fire (2 Pet. 3:10–13).

Read

Revelation 21:11–22:5 in order to capture the physical aspects

of the New Jerusalem, the capital city of the new earth. In what

way does John’s description portray the reality of the city?

________________________________________________________

One thing is clear: we are talking about a literal, physical place. The

pagan heresy of the physical being bad and the spiritual being good

is, again, debunked by Scripture. Although words are limited in what

they can convey, even inspired words, they can teach us to know that

a real inheritance awaits us. How important it is to remember that

this world, with all its imperfections, is not the way it was supposed

to be; it is an aberration, one that Christ came to fix. In contrast, the

depiction that we see in Revelation, no matter how hard it is for us to

grasp (knowing only a fallen world), is the eternal reality that awaits

us. What a hope we have, especially compared to those who believe

that death is the end of everything.

109

Thursday

December 27

Life in the New Earth

Read

Revelation 21:3. In what way will this stupendous fact alter the

life experiences of the inhabitants of the new earth?

________________________________________________________

Perhaps there isn’t another awe-inspiring vision throughout the

Bible comparable to the one that John the Revelator describes here;

the new earth will not only be home to human creatures but also to

God. The holy, transcendent Creator of the universe will grace the

community of the redeemed with His presence. Of course, God will

forever remain distinct from His creatures, but in the new earth, the

separation between God and humanity that was brought about by sin

will be removed.

Also, true fellowship will be restored—not only between God and

humans but between humans and nature and within nature itself. John

describes there being no more curse (Rev. 22:3), and the prophetic

anticipation of the cessation of animosity within the animal world is

also described as coming to pass (Isa. 65:25).

Beyond the restoration of complete fellowship, the elimination of

the “groaning of the creation” will mean that all that is harmful—

decay, disease, death, and suffering—will be things of the past (Rom.

8:21, Rev. 21:4).

Read

Psalm 8. What is the message for us here, especially in light of

what we have studied this quarter?

________________________________________________________

The implications of God’s presence on the new earth, and the impli-

cations for life there, are immense—especially as science has revealed

to us, as never before, the size and scope of God’s creation. The

estimated size of the “visible” universe is many billions of light-years

wide; however, scientists now speculate that this immense and vast

cosmos represents only about 7 percent of what’s actually out there!

And to think: the God who created all that not only died for us but

will dwell with us for eternity! At some point, because of the limits of

our fallen minds, we have to stop trying to think about this rationally

but, instead, fall to our knees and worship and praise the One who not

only created us but redeemed us and now promises to live with us for

all eternity.

110

friday

December 28

Further Study:

“In the typical service the high priest, having

made the atonement for Israel, came forth and blessed the congrega-

tion. So Christ, at the close of His work as mediator, will appear,

‘without sin unto salvation’ (Hebrews 9:28), to bless His waiting

people with eternal life. As the priest, in removing the sins from the

sanctuary, confessed them upon the head of the scapegoat, so Christ

will place all these sins upon Satan, the originator and instigator of

sin. The scapegoat, bearing the sins of Israel, was sent away ‘unto a

land not inhabited’ (Leviticus 16:22); so Satan, bearing the guilt of

all the sins which he has caused God’s people to commit, will be for

a thousand years confined to the earth, which will then be desolate,

without inhabitant, and he will at last suffer the full penalty of sin

in the fires that shall destroy all the wicked.”—Ellen G. White, The

Great Controversy, pp. 485, 486.

“A fear of making the future inheritance seem too material has led

many to spiritualize away the very truths which lead us to look upon

it as our home. Christ assured His disciples that He went to prepare

mansions for them in the Father’s house. Those who accept the teach-

ings of God’s word will not be wholly ignorant concerning the heav-

enly abode. . . . Human language is inadequate to describe the reward

of the righteous. It will be known only to those who behold it. No

finite mind can comprehend the glory of the Paradise of God.”—Ellen

G. White, The Great Controversy, pp. 674, 675.

Discussion Questions:

l There are three basic positions (with some variations) within

the Christian church regarding the millennium: (i) that it repre-

sents the era between the first and second advents of Christ; (ii)

that it is a long period of peace and righteousness on earth before

Christ appears, brought about in part because of the preaching

of the gospel and social reforms; and (iii) that the millennium, a

period of 1,000 years, will take place after Christ’s return and it

will happen in heaven. Seventh-day Adventists, as we have seen,

take the third position, with the millennium unfolding in heaven,

not on earth (as some erroneously believe). What problems do

the other options present?

l Read Revelation 21:27. What do you understand about this

exclusion from the New Jerusalem? What other exclusions are

there, and why?

l Dwell on the idea of human attempts to create “utopias.”

What examples can you think of? What were the results? Why

have they always failed, and why do these failures reveal to us

our utter dependency upon God’s supernatural intervention in

our world?

tor

i n s i d e

111

God Prepares a Way

Moïse drove a taxi in Cameroon to earn a living. He was single and

lived with his mother. A Seventh-day Adventist friend often talked about

the Bible. As Moïse began to understand the importance of the Sabbath,

he quit driving his taxi on Saturdays.

Moïse’s Aunt Paulette saw Moïse’s interest in God and invited him to

church and evangelistic meetings, sitting with him to help him to find the

Bible texts. Moïse gave his life to Christ.

“Nonsense,” Moïse’s mother said when she learned her son wanted to

become a Seventh-day Adventist. But he was determined. When he was

baptized, his mother ordered him to leave her house. Moïse moved out,

gave up driving a taxi, and became a literature evangelist.

His passion to share God’s literature with others was contagious. When

his mother saw how God was changing his life, she began attending the

Seventh-day Adventist Church. She has since been baptized.

Moïse was sent to another town to hold evangelistic meetings. There

eight people took their stand for Christ. Church members urged him to

prepare for the ministry. What greater joy can there be than to win souls

to Christ? Moïse thought. He prayed about it, and the call grew stronger.

One day Moïse received a text message from Marlyce, a school friend

who was facing school exams. As Moïse prayed for her, he felt impressed

that one day they would marry. He told the pastor, who urged him to sur-

render the future to God.

Marlyce lived far away, so the two talked and prayed by telephone.

Moïse was concerned that Marlyce might not want to be a pastor’s wife.

But before he could ask her, Marlyce told him that she felt he should

become a pastor. The two knew then that God had brought them together.

A few months later they were married.

But other obstacles stood in their path. Marlyce was teaching school

five hours from Cosendai Adventist University, where Moïse would study.

But God had prepared a place for them. Moïse’s in-laws moved to the

town near the university. He could live with them while he studied.

During vacations Moïse and Marlyce canvass and give Bible studies

together. The money Moïse earns from colporteuring helps to pay his

school fees. “I’m convinced that this is God’s plan for us,” Moïse says.

“It won’t be easy, but with God all things are possible.”

Our mission offerings support evangelism and education in Cameroon

and around the world. Recently a Thirteenth Sabbath Offering raised

funds to help Cosendai Adventist University to grow so that more young

people can prepare for service to God.

moïse ntamacK is studying theology at Cosendai Adventist University in Cameroon.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

2013

112

Bible Study Guide for the First Quarter

Creation is the foundational truth of Scripture. All other biblical teach-

ings—the Incarnation, the Cross, the Second Coming (and every other

one, as well) —are founded upon the truth that our world was created

by the Lord. The first quarter lesson study, entitled Origins, by James

Gibson, delves into the doctrine of creation as depicted in Genesis 1 and

2 and explores its implications for a number of our beliefs—including

morality, sin, marriage, stewardship, and more. Although working on

the assumption that the story is literal, the quarter will show again and

again why it must be taken literally or else many of our most basic

teachings would be fatally compromised. In fact, our name Seventh-day

Adventist itself bears direct witness to a six-day creation. As this quarter

progresses, we’ll see even more reasons why a literal six-day creation is

essential to all that we believe and why to compromise on Creation is to

compromise on all that makes us what we are.

Lesson 1

—Jesus, Creator of Heaven and Earth

The Week at a Glance:

sunday: In the Beginning (Genesis 1:1, Hebrews 11:3)

monday: The Heavens Declare (Psalm 19:1–3)

tuesday: The Power of His Word (Jeremiah 51:15, 16; Psalm 33:6, 9)

wednesday: Jesus, Creator of Heaven and Earth (John 1:1–3;

Colossians 1:15, 16)

thursday: The Creator Among Us (John 2:7–11)

Memory Text—

Genesis 1:1, NKJV

Sabbath Gem:

Only a being greater than the universe could have

created it. And that is the God revealed in the Bible, the God whom we

worship and serve because, among other things, He is our Creator.

Lesson 2

—Creation: Forming the World

The Week at a Glance:

sunday: Without Form and Void (Genesis 1:1, 2; Isaiah 45:18, NKJV)

monday: Let There Be Light (1 John 1:5, Revelation 22:5)

tuesday: The Heaven Created (Genesis 1:6–8, NKJV)

wednesday: Space for Living (Genesis 1:9–13)

thursday: God’s All-Powerful Word (2 Corinthians 4:6)

Memory Text—

Isaiah 45:18, NKJV

Sabbath Gem:

The universe has no inherent will of its own. The

creation is not an entity independent of God, but is instead God’s cho-

sen arena in which to express His love to the creatures He has made.

Lessons for the Visually Impaired

The regular Adult Sabbath School

Bible Study Guide is available free each month in braille and on audiocassette to sight-

impaired and physically handicapped persons who cannot read normal ink print. This

includes individuals who, because of arthritis, multiple sclerosis, paralysis, accident,

and so forth, cannot hold or focus on normal ink-print publications. Contact Christian

Record Services, Box 6097, Lincoln, NE 68506-0097.